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TRANSLATION  OF  THE  PSALMS  AND  CANTICLES 


WITH  COMMENTARY 


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KOEHAMPTON  :  PRINTED  BY  JOHN  GRIFFIN 


TRANSLATION 

OF  THE 

PSALMS  AND  CANTICLES 

WITH  COMMENTARY 


BY 

JAMES  M'SWINEY, 

Priest  of  the  Society  of  Jesus 


“  I  WILL  PRAY  WITH  THE  SPIRIT,  AND  I  WILL  PRAY  WITH  THE 
UNDERSTANDING  ALSO.  I  WILL  SING  WITH  THE  SPIRIT,  AND  I  WILL 
SING  WITH  THE  UNDERSTANDING  ALSO.”  (i  Cor.  xiv.  1 5.) 


ST.  LOUIS,  MO. 

B.  HERDER 

17  SOUTH  BROADWAY 


IFUbil  ©bstat : 


C.  TOWNSEND,  S.J. 

CENSOR  DEPUTATUS. 


i°  die  Martii,,  1901. 


imprimatur : 

*  FRANCISCUS,  EPUS.  SOUTHWARC. 
Die  2  Martii,  1901. 


BOSTON  COLLEGE  LIBRA  Rf 

CHESTNUT  HILL,  MA  02167 


TO  OUR  LADY, 

THE  ALL-HOLY,  SPOTLESS,  SUPREMELY-BLESSED, 
GLORIOUS  THEOTOKOS,  AND  EVER -VIRGIN  MARY, 


THE  HOMAGE  OF  HER  MOST  UNWORTHY  SERVANT. 


INDEX  TO  INTRODUCTION. 


page 

Prolegomena  .  .  .  .  »  .  „  ix 

Names  of  the  Psalter  .....  xiii 

Formation  and  Division  of  the  Psalter  .  .  .  xv 

Author  of  the  Psalms  .....  xvi 

Titles  and  Superscriptions  of  the  Psalms  .  .  xvii 

Text  and  Versions  of  the  Psalter.  .  .  .  xxi 

The  Divine  Names  ......  xxvii 

The  Messianic  Psalms  . 


xxx 


INTRODUCTION. 


The  following  bi-columnar  translation  of  the  Hebrew  - 
Masoretic  text,  and  of  the  Vulgate  version  of  the  Psalter 
is  the  outcome  of  studies  undertaken  for  the  purpose  of 
throwing  light  on  the  many  obscurities  of  the  Vulgate 
Psalter,  a  task  incumbent  on  every  ecclesiastic  and 
Regular,  who  would  attain  to  an  intelligent  and  devout 
relish  of  these  inspired  hymns,  which  in  all  ages  have 
constituted  the  main  portion  of  the  prayer  of  the  Church. 
Personal  experience  of  the  help  to  be  derived  from  the 
collation  of  the  Gallican,  or  Breviary  Psalter,  with  other 
ancient  versions,  and  with  the  original  text,  encourages 
the  hope  that,  to  some  extent,  at  least,  this  work  may 
serve  the  clergy  as  a  substitute  for  the  voluminous  com¬ 
mentaries,  from  which  so  many  of  them  are  debarred  by 
scanty  means,  and  want  of  leisure.  It  may  also  help  the 
laity  to  a  deeper  understanding,  a  more  familiar  knowledge 
of  the  Psalms,  and  thus  to  recover  for  them  the  place  they 
held,  until  of  late,  even  in  the  private  devotions  of  almost 
every  class  of  the  Faithful.  Of  the  manifold  advantages 
accruing  therefrom,  but  one  need  be  mentioned — the 
public  prayer  of  the  Church,  as  distinguished  from  the 
great  central  Act  of  worship,  would  be  more  numerously 
frequented,  more  keenly  relished,  if  the  Psalms  were 
better  understood.  For,  without  depreciating  the  several 
formula  of  popular  piety,  commended  as  they  are  to  us 
by  the  authorship,  or  practical  approval  of  eminent,  and 
even  hallowed  names,  by  the  wide-spread  usage  of  those 
who  are  gone  before  us,  and  above  all  by  the  Indulgences 


X 


INTRODUCTION. 


wherewith'  the  Chief  Pastors  sanction  and  encourage 
them,  it  is  surely  permitted  to  entertain  the  conviction 
that  the  more  general  use  of  the  Psalter  as  a  hand-book  of 
devotion  would  quicken  that  spirit  of  prayer,  which  is  the 
main,  almost  the  sole  resource  of  the  Church  in  these  dark 
and  perilous  times,  while  it  would  bring  the  expression  of 
popular  devotion  into  closer  unison  with  that  which  the 
Church  in  all  ages  has  chosen  as  the  authentic  utterance 
of  her  religion,  of  those  sentiments  towards  God  she  ever 
strives  to  foster  in  the  hearts  of  those  she  has  begotten 
“  by  water  and  the  word  of  life.”  But  far  more  relevant 
is  it  to  the  purpose  of  this  work  to  call  attention  to  what 
the  authentic  exponents  of  the  mind  of  the  Church,  the 
canons  of  Councils,  the  Fathers  and  Doctors  tell  us  of 
the  view  she  takes  of  the  Psalms.  Leaving  to  criticism 
the  vexed  questions  of  their  human  authorship,  chrono¬ 
logical  sequence,  &c.,  she  treasures  them  as  the  Divine 
record  of  the  thoughts  and  affections  of  the  Heart  of  her 
Spouse,  the  Word  Incarnate,  as  the  rendering,  at  once 
Divine  and  human,  of  the  supreme  and  Catholic  prayer 
uttered  by  “  God  made  manifest  in  the  flesh,”  which,  by 
the  abundant  outpouring  of  the  Spirit  abiding  in  Him,  He 
sheds  abroad  in  the  hearts  of  those  who  are  given  to  Him 
of  the  Father.  The  blended  strains  of  jubilant  thanks¬ 
giving  and  praise,  of  earnest  supplication,  of  heart-broken 
woe,  of  sorrow  which  cannot  be  comforted,  recall  to  her 
not  the  accents  of  King  or  Seer,  of  David,  of  Solomon, 
for,  “  Lo,  a  greater  than  Solomon  is  here,”  it  is  the  voice  of 
the  Bridegroom  giving  utterance  to  the  adoration,  thanks¬ 
giving,  and  praise,  ever  ascending  as  goodly  incense  from 
Jesu’s  Heart,  wherein,  we,  who  partake  of  His  Spirit,  are 
graciously  allowed  to  join  ;  it  is  the  echo  in  time  of  the 
ceaseless  hymn  chanted  by  the  countless  myriads  of  “  the 
Church  of  the  first-born,”  in,  with,  and  through  the  Only- 


INTRODUCTION. 


XI 


Begotten,  by  Whom  the  Angels  laud  the  Divine  Majesty, 
and  the  heavenly  choirs  render  to  It  the  homage  of  awe¬ 
struck  worship.  To  justify  this  appreciation,  it  suffices  to 
remember  that,  like  the  other  holy  men  of  God,  the  several 
authors  of  these  inspired  poems  “spoke  as  they  were 
moved  by  the  Holy  Ghost”  (2  St.  Peter  i.  21),  and  that, 
as  the  result  of  the  Divine  purpose,  the  Psalms,  for  the 
most  part  at  least,  after  the  lapse  of  thirty  centuries, 
are  still  the  all  but  exclusive  medium  of  communication 
between  the  Father  of  an  infinite  Majesty,  and  the  brethren 
of  His  Christ,  the  savoury  food  of  every  soul  earnestly 
desiring  the  better  gifts.  Now,  since  the  Spirit  of  God  is 
the  main  author  of  these  sacred  canticles,  He  cannot  but 
have  had  in  view  the  Christ  of  God,  the  end  of  every 
thought  and  counsel  of  the  Divine  Mind,  the  Head,  and 
Exemplar  of  all  the  elect,  Who  alone  is  essentially  holy, 
the  source  of  light,  love,  and  salvation  to  angels  as  well  as 
to  the  disinherited  race  of  Adam.  Further,  in  the  light  of 
Divine  Faith,  we  behold  the  Christ  in  living  union,  with 
the  just  of  every  age,  who  with  Him  form  but  one  body, 
quickened,  and  receiving  growth  and  motion  from  His 
Spirit.  Moved  by  this  Spirit,  and  conformed,  for  the 
nonce  at  least,  in  mind  and  heart  to  the  Christ,  these 
inspired  singers  could  give  utterance  but  to  H,is  thoughts,, 
and  unconsciously  further  the  Divine  purpose  of  uniting 
the  sons  of  adoption,  the  members  of  the  Christ,  in  one 
harmonious  strain  of  prayer,  thanksgiving,  and  praise. 
As  St.  Augustine  wearies  not  of  repeating,  it  is  the 
Christ  Who  is  speaking  in  the  Psalms,  either  in  His  own 
Person,  or  in  that  of  His  members,  the  Mediator,  the 
High  Priest  of  our  confession,  who  alone  can  offer  adequate 
worship  to  the  Father,  but  also  the  Head,  the  mouthpiece, 
so  to  speak,  of  His  Church  harassed  by  truceless  conflict 
with  the  powers  of  darkness,  by  ever-recurring  vicissitudes. 


Xll 


INTRODUCTION. 


We  may  thus  account  for  the  universal,  and,  until  of  late, 
the  all  but  exclusive  use  of  the  Psalter  as  the  manual  of 
both  public  and  private  prayer.  This  unquestionable  fact 
might  be  pleaded  in  justification  of  the  avowed  object  of 
this  translation  ;  it  is,  however,  alleged  as  a  proof  of  the 
mind  of  the  Spirit,  since  the  place  they  have  held  in  the 
worship  of  the  Church,  both  of  the  Elder,  and  of  the 
New  Covenant,  must  have  been  foreseen  and  intended  by 
their  Divine  Author.  Hence,  it  is  evident  that  they  are 
the  Divinely  dictated  expression  of  the  religion  of  the 
Church  in  the  successive  stages  of  her  growth  and 
development,  that  their  local  colouring,  the  subjective 
dispositions  of  their  human  authors  are  but  the  symbolic 
presentment  of  an  Ideal,  i.e.,  of  a  higher,  because  heavenly 
reality.  To  take  but  a  few  instances — Jerusalem  is  “the 
city  of  the  living  God,”  the  goal  of  the  pilgrimage  of  His 
purchased  people  ;  the  Tabernacle,  the  innermost  Sanctuary 
foreshadow  the  Temple,  “the  Tabernacle  not  made  with 
hands,”  the  Sanctuary  where  Jesus  is  ever  pleading  in  our 
behalf.  The  all  but  exclusively  grammatical,  and  baldly 
literal  exposition  presented  in  the  following  pages,  may  be 
deemed  inconsistent  with  these  lofty  views  as  to  the 
import  and  purpose  of  the  Psalter.  But,  it  may  not  be 
forgotten  that  a  thorough  insight  into  the  literal  meaning 
of  these  “  spiritual  canticles  ”  is  an  essential  pre-requisite 
for  the  due  understanding  of  their  liturgical  use,  and  of 
their  prophetic  foreshadowings,  as  well  as  of  their  inex¬ 
haustible  wealth  of  mystical  lore.  As  Ven.  Cardinal 
Tommasi  most  truly  observes :  “  Est  hie  (scil.  sensus 
literalis)  veluti  basis  et  fundamentum  supra  quod  ceteri 
sublimiores  sensus  assurgunt.”1  (The  literal  sense  is,  as  it 
were,  the  basis  and  foundation  whereon  the  more  recondite 


1  Cf.  Summ.  Theol.  Pt.  I.  qu.  I.  a.  io. 


INTRODUCTION. 


Xlll 


meanings  are  built  up).  It  is  only  on  this  founda¬ 
tion  we  may  safely  ground  the  liturgical  and  mystical 
interpretation  of  the  Psalms,  or  of  the  other  Scriptures, 
which  else,  degenerate  into  the  vagaries  of  arbitrary 
comment,  the  phantasies  of  piety  “  not  according  to 
knowledge.”  It  may  further  be  pleaded  that,  while 
ascetic,  or  ascetico-mystical  treatises  on  some  of  the 
Psalms,  or  on  the  Psalter  as  a  whole,  are  within  easy 
reach  of  our  English-speaking  brethren  in  the  Faith,  there 
are  none  but  non-Catholics  works  to  supply  those  who  are 
debarred  from  consulting  Latin,  or  foreign  authors  for  a 
trustworthy  exposition  of  the  literal  meaning  of  the 
Psalms.  But  while  insisting  on  the  paramount  necessity 
of  mastering  the  literal  sense  of  these  inspired  poems, 
in  order  to  the  union  of  light  with  unction,  we  no  less 
emphatically  assert  that  to  be  understood  aright,  and  to 
be  relished  with  profit,  the  Psalms  are  to  be  studied,  not 
as  a  collection  of  old  Hebrew  lyrics,  but  as  the  prayer 
and  praise  welling  up  from  the  Heart  of  Him  in  Whom 
centre  the  faith,  trust,  and  adoring  love  of  all  the  sons  of 
adoption. 


NAMES  OF  THE  PSALTER. 

It  does  not  appear  how  the  Psalms,  as  a  whole,  were 
anciently  designated.  Their  present  Hebrew  designation 
is  T'hillim ,  Sepher  T'hillim  (=“  Praises,”  “  Hymns,”  “  Book 
of  Hymns”).  But  in  the  actual  superscription  of  the  Psalms, 
the  word  P  hill  Ah  is  applied  only  to  Ps.  cxliv.  (145),  which 
is  indeed  a  Psalm  of  praise.  The  Book  of  Psalms  heads 
the  third  and  last  great  division  of  the  Hebrew  Scriptures, 
which  is  styled  the  K'tMbhim ,  or  Hagiographa.1  As  in 

1  The  Jews  divide  the  Hebrew  Scriptures  into  (1)  the  “  Tdr&h  ”  (=law, 
instruction),  containing  the  five  books  of  Moses  ;  (2)  “  Neb  hum  ”  (  =  Prophets), 
both  the  “former,”’  i.e.,  the  compilers  of  Joshua,  Judges,  Samuel  (our 


XIV 


INTRODUCTION. 


this  division  the  Psalms  occupy  the  first  place,  the  Old 
Testament  is  frequently  summed  up  as  “  the  Law,  the 
Prophets,  and  the  Psalms  ”  (St  Luke  xxiv.  44).  But,  as 
the  Psalmists  give  frequent  utterance  to  forms  of  prayer, 
other  than  praise  and  thanksgiving,  this  designation  were 
misleading,  unless  we  take  it  as  referring  to  the  use 
made  of  their  strains  in  public  worship.  In  the  earliest 
version  of  the  Old  Testament  Scriptures,  commonly,  but 
erroneously  ascribed  to  the  Septuagint  (the  seventy-two 
Elders),  for  brevity  sake  represented  in  the  following 
annotations  by  LXX.,  T'hillhn  is  rendered  yjra\fioi,  whence 
the  Vulgate,  “  Liber  Psalmorum  ”  (  =  “Book  of  Psalms  ”).  Cf. 
St.  Luke  xx.  42  ;  Acts  i.  20.  One  of  the  primary  meanings 
of  yjrdWeiv  (psallein)  is  a  twitching,  twanging  with  the  hand 
of  a  tightened  cord,  then,  by  an  easy  transition,  the  accom¬ 
paniment  of  a  song  on  stringed  instruments,  which,  as  is 
well  known,  were  used  by  the  choirs  of  Levites  in  the 
Temple  services.  Finally,  the  notion  of  instrumental 
accompaniment  fell  into  the  background,  and  “  Psalm  ” 
came  to  mean  “  a  song,”  “  a  hymn,”  such,  especially, 
as  are  addressed  to  God.  Another  name,  given  to  a 
portion  of  the  Book  of  Psalms  is  Tephilldth  (=“  prayers  ”). 
Appended  to  the  2nd  Book,  at  the  end  of  Ps.  lxxi.  (72), 
is  the  notice  :  “  The  prayers  of  David,  the  son  of  Yishay, 
are  ended.”  In  the  following  Books  a  few  other  Psalms 
are  entitled  :  “  Prayers,”  a  title,  as  a  general  title,  borne 
out  by  the  contents  of  most  of  these  Psalms.  The  word 

1  and  2  Kings),  and  Kings  (our  3  and  4  Kings),  and  the  “latter  Prophets,” 
viz.,  Isaias,  Jeremias,  Ezechiel,  with  the  xii.  Minor  Prophets.  The  third 
division  comprises  Psalms,  Proverbs,  Job,  the  five  Megilldth  (  =  “  rolls,” 
“  volumes”)  arranged  according  to  the  sequence  of  the  festivals  on  which  they 
are  read — Canticles,  Ruth,  Lamentations,  Ecclesiastes,  Esther,  then  Daniel, 
Esdras,  Nehemias,  and  Paralipomena  (Chronicles)  1  and  2.  This  arrangement 
of  the  Hagiographa  is  somewhat  modified  in  the  Spanish  MSS.  and  in  the 
Talmud;  the  former  beginning  with  Chronicles,- the  Talmud  with  Ruth,  as 
a  kind  of  Prologue  to  the  Psalter,  as  David  descended  from  Ruth. 


INTRODUCTION. 


XV 


“  Psaltery  ”  (yjraXrripLov),  by  which  Kinnor  and  nebhel  are, 
for  the  most  part,  rendered  in  LXX.,  denotes,  in  the  first 
instance,  a  stringed  instrument,  then  the  songs  sung 
thereto;  as  used  to  designate  the  Book  of  Psalms, “Psalter” 
involves  a  figure  of  speech  akin  to  our  calling  a  hymn- 
book,  “  Lyra  Innocentium.” 


FORMATION  AND  DIVISION  OF  THE 

PSALTER. 

In  the  Hebrew  text,  the  Psalms  are  divided  into  five 
Books,  after  the  analogy  of  the  Torah,  or  Pentateuch. 
These  books  are  distributed  as  follows  :  Book  I.  contains 
Pss.  i. — xl.  (41)  ;  Book  II.,  Pss.  xli.  (42) — lxxi.  (72) ; 
Book  III.,  Pss.  lxxii.  (73) — lxxxviii.  (89);  Book  IV., 
Pss.  lxxxix  (90) — cv.  (106)  ;  Book  V.,  Pss.  cvi.  (107) — cl. 
Each  of  the  first  four  Books  closes  with  a  b'rakah  (a 
“  blessing,”  or  “  doxology  ”).  In  accordance  with  this  is  the 
Midrash  on  Ps.  i.  I  :  “  Moses  gave  to  the  Israelites  the 
Five  Books  of  the  Law,  and  corresponding  to  these,  David 
gave  them  the  Book  of  Psalms,  which  consists  of  Five 
Books.”  The  date  of  this  division,  and  of  the  final  com¬ 
pilation  of  the  Psalter  in  its  present  shape  can  be  only 
conjectured.  It  cannot  be  later  than  the  Greek  version  of 
1  Machabees  (b.C.  120 — 100),  as  in  that  book  we  find 
quotations  from  a  Greek  translation  of  the  Psalms  corres¬ 
ponding  somewhat  to  the  LXX.  Psalter.1  On  the  very 
reasonable  principle  of  not  taking  prophetic  foresight  for 
granted,  failing  proof,  Pss.  xliii.  (44),  lxxiii.  (74),  lxxviii. 
(79),  are  assigned  to  the  period  of  the  Syrian  persecution. 
Even  admitting  the  popular  tradition  that  Esdras  and 
Nehemias  took  in  hand  the  task  of  collecting  and  revising 
the  Scriptures,  there  is  no  reason  to  believe  that  they 

1  1  Machab.  ii.  63  ;  vii.  17  ;  ix.  23. 


XVI 


INTRODUCTION. 


completed  it,  or  that  the  Psalter,  or  any  other  Scriptures, 
save  possibly  the  Law,  assumed  its  final  shape  in  their 
days.  The  several  questions  as  to  the  formation  of  the 
Psalter — did  it  grow  out  of  earlier  collections? — What  is 
the  law,  or  plan  of  its  arrangement  ? — Is  it  the  work  of  one 
or  of  several  collectors  ?  have  exercised  the  mind  of  critics, 
with  the  sole  result  of  plainly  showing  that  they  admit  of 
no  satisfactory  solution.  The  view  least  open  to  objection 
is  that  the  collection  of  the  Psalms  was  the  work  of  several 
centuries,  which  helps  to  account  for  the  anomalies  of  the 
compilation  in  its  actual  shape. 

THE  AUTHOR  OF  THE  PSALMS. 

The  Psalms  are  the  utterance  of  the  Spirit  “  that  spoke 
by  the  Prophets,”  so  that  this  question  is  concerned  only 
with  His  human  organs.  In  synodal  decrees  (Cf.  3  Carthage, 
can.  47  ;  Trent,  Sess.  4,  De  can.  Script.),  the  Psalms  are 
attributed  to  David  ;  “  Psalterium  Davidicum  ”  is,  for  the 
most  part,  their  title.  In  Hebr.  iv.  7,  and  in  many  of  the 
Fathers,  en  David ,  ho  David ,  (=“in  David,”  “David”)  is 
the  usual  introduction  to  a  quotation  from  the  Psalms.  In 
the  Talmud  (Pesachim,  fol.  117  a),  Rabbi  Meir  ascribes 
all  the  Psalms  to  David.  The  current  Rabbinic  tradition 
is,  that  the  Psalter  contains,  with  David’s  Psalms,  poems 
by  ten  men  of  old,  Adam,  Melchisedech,  Moses,  &c.  Many 
of  the  Fathers  (St.  Augustine  among  others)  hold  the 
same  view  as  R.  Meir,  which  is  rejected  by  St.  Jerome 
(Epist.  134  ad  Cyprian),  St.  Hilary  (Prolog,  in  Pss.),  and 
also  by  Eusebius  of  Caesaraea,  together  with  most  modern 
commentators.  The  designation  “Psalms  of  David”  is 
fuHy  justified  by  the  fact  that,  in  the  Hebrew  text,  the 
name  of  the  Prophet-king  is  prefixed  to  78  Psalms.1  If 

In  LXX.,  besides  the  Psalms  mentioned  above,  David’s  name  is  prefixed 
to  fourteen  others.  With  but  few  exceptions,  the  Vulgate  follows  LXX.  herein. 


INTRODUCTION. 


XVll 


we  admit  the  old  Rabbinic  canon,  which  enacts  that  all 
anonymous  Psalms  are  to  be  ascribed  to  the  author  named 
in  the  superscription  last  preceding,  this  number  would  be 
considerably  augmented.  This  rule,  however,  may  be 
deemed  to  hold  good  only  for  the  earlier  Books,  to  extend 
it  further  would  land  us  in  glaring  absurdities.  Thus,  all 
due  deductions  being  made,  we  may  fairly  assign  half  the 
Psalter  to  David.  About  a  third  of  the  Psalms  are 
anonymous,  adespota  (“  without  master,”  or  “  owner,” 
“  orphaned,”  as  the  Rabbis  style  them).  These  date  from 
divers  periods,  having  been  composed  either  before, 
during,  or  after  the  exile.  The  twelve  Psalms  entitled 
“To  Asaph,”  and  the  Korachite  Psalms  (eleven,  if  Pss.  xli. 
and  xlii.  (42,  43)  be  reckoned  as  one),  will  be  dealt 
with  further  on.  The  text  ascribes  two  Psalms  to  Solomon, 
lxxi.  (72)  and  cxxvi.  (127),  but  this  can  hardly  denote 
authorship.  One  Psalm,  lxxxix.  (90),  is  attributed  to 
Moses,  “  the  man  of  God,”  and  may  be  accounted  the  most 
ancient  in  the  collection,  as  internal  evidence  favours  the 
ascription.  The  group  of  fifteen  Psalms  to  which  the 
Vulgate  gives  the  title  “  Canticum  Graduum  ”  (Song  of  the 
Steps),  “  the  Gradual  Psalms  ”  of  the  Roman  Breviary  are 
obviously  of  post-exilic  origin.  They  were  probably  sung 
by  the  pilgrim-bands  going  up  to  Jerusalem  for  the  great 
festivals. 

TITLES  AND  SUPERSCRIPTIONS  OF  THE 

PSALMS. 

The  superscriptions  of  the  Psalms  are  mainly  of  three 
kinds:  (1)  Those  which  mark  their  musical  or  liturgical 
character  ;  (2)  Those  which  assign  them  to  particular 
authors  ;  (3)  Those  which  connect  them  with  certain 
historical  events.  Dom  Calmet  observes  most  truly  that 
the  Titles  of  the  Psalms  have  ever  proved  a  crux  to 
c 


XVUl 


INTRODUCTION. 


commentators.  Though  positive  enough  in  asserting  their 
views,  the  Rabbis  themselves,  by  the  divergence  of  their 
interpretations,  and,  at  times,  by  a  candid  confession  of 
ignorance  as  to  what  these  Titles  imply,  show  that  we 
cannot  get  beyond  conjecture  more  or  less  plausible.  We 
may  infer  their  antiquity  from  the  fact  that  they  were  in 
the  text  used  by  LXX.,  who  were  unable  to  explain  them. 
In  many  cases,  the  Titles  in  their  version  diverge  from 
those  of  the  present  Hebrew  Psalter,  chiefly  by  way  of 
addition.  As  will  be  seen,  Titles  are  more  frequently 
wanting  in  Books  4  and  5,  than  in  the  first  three.  The 
authenticity  of  these  Titles  is  an  open  question,  since  their 
inspiration  and  canonicity  have  been  doubted,  without  let 
or  hindrance,  by  Catholic  divines  of  note,  and  a  cursory 
glance  at  a  Polyglot  will  discover  manifold  and  marked 
varieties  in  these  superscriptions,  in  the  several  versions 
used  by  Churches  in  Catholic  communion.  To  allege  the 
wording  of  the  Tridentine  decree  (Sess.  4.  “On  the 
Canonical  Scriptures  ”)  were  to  prove  too  much,  as  if  it 
include  these  Titles,  we  must  needs  accept  those  in  the 
Vulgate,  which  unquestionably  are  insertions  of  a  later 
date.  Further,  the  decree  contains  the  restrictive  clause — 
“  Prout  in  Ecclesia  leguntur  ”  (as  they  are  read  in  the 
Church).  Now,  though  in  the  Synagogue  services  the 
Titles  are  read,  or  sung  equally  with  the  rest  of  the  Psalms, 
they  are  invariably  omitted  in  the  public  prayer  of  the 
Church,  and  are  absent  from  our  liturgical  books.  Thus 
are  they  left  to  the  disputes  of  critics,  who,  as  we  might 
expect,  are  by  no  means  unanimous.  Of  their  several 
conflicting  views,  the  most  probable  is  that  which  admits 
as  genuine  the  superscriptions  of  the  original  text,  save 
when  they  clash  with  the  contents  of  the  Psalm,  or  the 
historical  situation  it  implies.  This  does  not  mean  that 
the  Titles  added,  or  amplified  by  LXX.  deserve  wholesale 


INTRODUCTION. 


XIX 


rejection,  as  when  they  are  not  the  fruit  of  conjecture,  of 
dim  and  uncertain  traditions,  they  record  the  views  of  the 
earliest  experts  in  Biblical  criticism,  and,  as  a  closer  study 
cannot  fail  to  discover,  supply  many  a  valuable  liturgical, 
or  historical  detail.  As  an  attempted  explanation  of  most 
of  these  Titles  is  given  in  the  annotations  to  each  Psalm, 
we  need  here  only  supply  omissions. 

“To  David  (/’ D&vidli)”  cf.  “le  livre  a  Pierre”  (  =  Peter’s 
book).1  This  may,  save  in  some  few  cases,  be  safely 
rendered  “  of,”  or  “  by  David.”  But  it  may  be  questioned 
whether  the  ascriptions  “To  Asaph,”  “To  the  sons  of  Core” 
( V  Asaph ,  lib'ney  Qdrach )  imply  authorship.  With  Arabic 
poets  and  writers  the  prefix  li  frequently  denotes  the 
author  (. Lam  anctoris ),  but  the  indefiniteness  of  the 
Hebrew  V  (“to,”  “for,”  &c.),  which  vaguely  indicates  a 
relation  of  some  kind  or  other,  requires  that  we  should  not 
invariably  take  it  to  imply  that  the  names  to  which  it  is 
prefixed  designate  the  writers  of  the  respective  Psalms. 
“  The  sons  of  Core  ”  were  descendants  of  the  Levite,  whose 
awful  punishment  is  recorded  Numbers  xvi.  32,  33.  “The 
sons  of  the  Coraites  ”  are  mentioned  once,  in  the  time  of 
Josaphat  (2  Paral.  (Chron.)  xx.  19),  as  choristers,  but  there 
is  no  intimation  that  they  were  Psalmists.  With  this  may 
we  couple  the  fact  that  Heman  (not  Heman  the  Ezrachite, 
or  son  of  Zerach  (  =  Zara),  of  the  tribe  of  Juda),  one  of  the 
three  Choir-masters  appointed  by  David  (1  Paral.  (Chron.) 
xxv.  1 — 5),  was  of  the  race  of  Core.  He  had  fourteen  sons, 
all  of  whom  were  musicians.  (Ibid.  xxv.  5,  6.)  There  may 
then  have  been  fourteen  families  of  professional  singers, 
who  might  fitly  be  called  “  the  sons  of  Core,”  hence 
lib'ney  Qorach  (“  to  the  sons  of  Core  ”)  implies  that  the 
Psalms  thus  inscribed  were  given  to  these  musical  descen¬ 
dants  of  Core  the  Levite,  to  be  sung,  or  set  to  music, 

1  Literally,  “the  book  to  Peter. 


XX 


INTRODUCTION. 


rather  than  Coraitic  authorship,  a  theory  lacking  historical 
basis,  as  it  is  nowhere  hinted  that  any  Coraite  ever 
composed  a  single  Psalm.  As  regards  Asaph,  he  is 
coupled  with  David  (2  Paral.  (Chron.)  xxix.  30),  as  a 
Psalmist  and  a  Seer,  but  with  the  probable  exception  of 
Ps.  xlix.  (50), 1  we  cannot  assert  that  his  works  are  included 
in  the  Psalter.  From  the  same  source  we  learn  that  he 
was  a  musician  (1  Paral.  (Chron.)  xv.  19;  xxv.  1),  appointed 
with  two  others  as  Choir-master  over  the  fourth  division  of 
the  Levites.  There  are,  moreover,  historical  traces  of  the 
sons  of  Asaph,  as  a  musical  school  or  guild,  both  before 
and  after  the  Captivity  (2  Paral.  xxix.  13;  1  Esdras  iii.  10  ; 

A 

Nehem.  vii.  45  ;  xi.  22)  ;  ly Asaph  may,  therefore,  be  the 
generic  designation  of  a  race  of  choristers,  of  a  musical 
school,  even  as  Aaron  is  of  the  priesthood  descended  from 
him,  as  it  was  well  known  that  the  sons  of  Aaron  were 
appointed  to  be  priests.  As  Core  did  not  hold  the  office 
of  musician,  when  his  descendants  are  mentioned  as  a 
musical  guild,  the  more  definite  designation,  “sons  of 
Core,”  was  needed.  We  conclude,  then,  that  1' Asaph 
indicates  that  the  Psalms  to  which  it  is  prefixed  were  handed 
to  the  choir  bearing  his  name,  to  be  set  to  music,  and  to  be 
sung  in  the  Temple  worship. 

“To  (or  “for”)  the  Chief  Musician,”  or  “Precentor,” 
as  we  say,  “the  Choir-master”  ( Lamnatstseach ).  It  occurs 
fifty-five  times  in  the  Titles,  and  at  the  end  of  the  Song  of 
Habacuc  (iii.  19).  The  rendering  given  in  the  following 
pages  is  that  adopted  by  Oimchi,  Rashi,  and  Aben  Ezra. 
The  primary  meaning  of  the  verbal  root  natsach  is 
“  he  shone,”  “  was  famous,”  “  conquered,”  whence  it  came  to 
betoken  “superiority,”  “superintendence”  (2  Paral.  (Chron.) 
ii.  2;  xxxiv.  12);  “leading  in  music”  (1  Paral.  xv. 
17 — 22);  shading  off  further  into  the  meaning  of 

1  To  this  we  may  perhaps  add  Ps.  lxxx.  (81). 


INTRODUCTION. 


XXI 


“completeness,”  “perpetuity,”  which  we  meet  with  in  the 
LXX.  rendering  eis  to  telos  (Vulgate,  In  finem,  “unto  the 
end,”  “  for  the  end  ”) ;  cf.  Id-netsach  (“  for  ever  ”).  Targum 
always  renders  it  “  to  be  sung.”  The  Chaldee  verb  ritsach , 
“he  excelled,”  “conquered,”  accounts  for  St.  Jerome’s 
“  Victori  ”  (to  the  Conqueror)  in  the  titles  of  the  Psalter 
translated  from  the  “Hebrew  Verity,”  and  in  Hab.  iii.  19; 
for  Aquila’s  tco  vlkottolm  (to  the  bringer  of  victory)  ; 
Symmachus,  emvliaos  (triumphal);  Theodotion,  eZ?  to  vIkos 
(for  victory)  ;  to  nikopoid ,  epinikios,  eis  to  nikos. 

“ S-l-h  ”  or,  as  vowel-pointed p  Seldh,”  occurs  only  in  Psalms 
which  have  “for  the  Chief  Musician,”  or  mizmor  (a  song), 
both  indications  of  a  musical  accompaniment,  prefixed,  and 
in  Hab.  iii.  3,  9,  13.  As  far  as  we  can  guess,  it  may  be  a 
musical  sign  marking  a  pause  in  the  chant,  during  which 
the  instruments  played  an  interlude.  It  seems  generally, 
but  not  invariably,  to  mark  a  transition  of  thought  in  the 
mind  of  the  poet.  LXX.  (followed  by  Symmachus, 
Theodotion,  Syriac)  renders  it  Stdyjca\iia}  meaning  ( perhaps ) 
a  musical  interlude  of  a  forte  character.  By  others  it  is 
rendered  “  Pause  ;  ”  Targum  renders  it  “  for  ever,”  so,  too, 
Aquila  {del)  and  St.  Jerome  {semper).  Neither  etymology 
nor  the  context  give  any  clue  to  this  interpretation.  The 
Vulgate  invariably  omits  it.  (See  “  Selah  ”  in  Smith’s 
Dictionary  of  the  Bible) 

TEXT  AND  VERSIONS  OE  THE  PSALTER. 

The  Hebrew  original  text,  as  now  found  in  MSS.  and 
in  print,  is  known  as  the  “  Masoretic  ”  (  =  traditional)  text, 
from  Masordh  (tradition),  and  in  the  present  connection, 
the  vocalization ,  or  vowel-pointing,  and  accentuation  of 
the  till  then  vowelless  text  of  the  Old  Testament,  after  the 
pronunciation  handed  down  in  the  synagogues  and 
schools,  by  the  so-called  “  Masorets,”  or  “  Masters  of  the 


XXII 


INTRODUCTION. 


Masorah.”  Their  labours  extended  probably  from  the 
6th  or  7th,  to  the  10th  or  nth  century  of  our  era.  One  of 
the  earliest  and  most  important  portions  of  the  Masorah  is 
the  collection  of  marginal  emendations  ( Qeri ,  “  read  ”),  to  be 
read  instead  of  the  Kethibh  or  “  written  [text].”  The 
accents,  be  it  observed,  serve  both  to  mark  the  intonation 
of  each  word,  and  the  punctuation  of  the  subordinate 
clauses.  The  vowel-pointing  was  gradually  elaborated  in 
imitation  of  the  Arabian  grammarians,  who  followed 
herein  a  Syrian  precedent.  The  Masoretic,  or  present 
printed  Hebrew  text,  fairly  reproduces  the  original.  We 
say  “  fairly,”  as  it  is  certain  that  neither  the  Psalter,  nor 
any  other  book  of  the  Hebrew  Canon  has  been  handed 
down  unscathed  by  the  lapse  of  ages,  and  the  unavoidable 
mishaps  of  repeated  transcription.  Further,  without  dis¬ 
paraging  the  “  Prophets,”  and  “  Hagiographa,”  the  Jews  of 
the  early  centuries  of  our  era,  to  enhance  the  authority 
of  the  “Law”  ( Torah ),  placed  them  on  a  lower  level,  and 
in  contra-distinction  to  the  “  Law,”  applied  to  them  the 
term  Qabbalcch  (^received  [teaching],  tradition).  Hence 
the  strict  rules  in  force  with  regard  to  the  copying  of 
the  “  Law,”  were  relaxed  in  the  case  of  the  rest  of  the 
Canon,  so  that  blunders,  mutilations,  and  corruptions  are 
far  more  likely  to  have  crept  into  the  transcripts  of 
the  Prophets  and  Hagiographa  than  into  those  of  the 
Pentateuch. 

The  oldest  known  version  of  the  Psalter  is  that  con¬ 
tained  in  the  Alexandrian  version  of  the  Old  Testament, 
commonly  known  as  the  Seventy  (Septuagint,  LXX.). 
As  the  story,  or  legend  of  its  origin,  under  Ptolemy 
Philadelphus  (about  B.C.  285),  concerns  the  Pentateuch 
only,  it  needs  no  further  mention  here.  We  may  gather 
from  the  Prologue  of  Ecclesiasticus  that  the  Greek  transla¬ 
tion  of  the  Hebrew  Scriptures  had  been  completed,  when 


INTRODUCTION. 


XX111 


Jesus,  the  son  of  Sirach,  came  to  Egypt  (about  B.C.  131). 
Whatever  our  judgment  of  the  Septuagint  Pentateuch,  the 
Greek  version  of  the  other  Hebrew  Scriptures,  of  the 
Psalms,  among  others,  leaves  much  to  be  desired. 

In  numerous  passages  the  translator  gives  a  slavishly 
literal  rendering  of  his  text,  and  deals  with  Hebrew  idioms 
in  a  manner  which  suggests  the  question  :  Did  he  under¬ 
stand  the  original  Hebrew  ?  Thus,  when  the  context 
shows  that  the  Hebrew  Future,  as  it  is  called,  should  be 
rendered  as  a  Present,  or  Aorist,  it  appears  as  a  Future  in 
the  translation  ;  where  the  Hebrew  Preterite  is  obviously 
a  Present,  or  Futurum  exactum ,  or  an  Imperfect,  or 
Pluperfect  of  the  Conjunctive  mood,  it  is  rendered  as  a 
Greek  Preterite.  The  like  unintelligent  literalism  is  met 
with  in  the  rendering  of  prepositions,  conjunctions,  forms 
of  comparison,  &c.  Besides  certain  mistranslations  of 
words,  from  a  dread  of  anthropomorphism,  the  translator 
scruples  not  to  give  his  own  rendering  ;  consonants  of  the 
square  (the  so-called  “  Assyrian  ”)  script  are  mistaken  one 
for  the  other  ;  the  vocalization,  accentuation,  and  division 
of  words  and  clauses  diverge  from  the  Masoretic  text,  all 
which  will  account  for  the  differences  between  our  two 
versions.  On  the  other  hand,  nothing  can  more  unmis¬ 
takably  betoken  the  dogmatism  of  ignorant  prejudice,  than 
to  ascribe,  as  a  matter  of  course,  the  divergences  last 
mentioned  to  the  blundering  of  the  Alexandrian  translator, 
as  it  is  far  from  improbable  that  this  version  was  made  at 
a  time  of  transition  from  the  older  script,  which  had  a  close 
affinity  to  the  Samaritan  character,  to  that  in  present  use. 
If  this  be  so,  it  may  be,  and  frequently  is,  the  case,  that  his 
text  was  truer  to  the  original  than  that  of  the  Masorah  ; 
nor,  generally  speaking,  can  the  differences  of  vocalization 
prove  more  than  that,  besides  the  traditional  reading 
stereotyped,  so  to  speak,  by  the  Masorets,  other  traditions 


XXIV 


INTRODUCTION. 


no  less  trustworthy  were  current  in  certain  schools.1  It  is 
also  to  be  noticed  that,  with  but  few  exceptions,  the  New 
Testament  quotations  from  the  Psalms  are  taken  from 
the  LXX. 

In  the  early  part  of  the  second  century  of  our  era,  the 
Hellenist  Jews  and  Judaizing  Christians  being  dissatisfied 
with  LXX.,  Aquila  of  Sinope,  a  Jewish  proselyte,  made  a 
literal  translation  of  the  Hebrew  Scriptures  into  Greek,  so 
literal  indeed  as  to  be  obscure.  To  remedy  this  he  revised 
his  version  with  an  exactness  and  ingenuity  which  witness 
to  his  complete  mastery  over  both  languages.  His  con¬ 
temporary,  Theodotion,  an  Ebionite  of  Ephesus,  published 
a  version,  which  was,  in  the  main, an  attempt  to  bring  LXX. 
into  closer  agreement  with  the  Hebrew.  His  version  of 
Daniel  has  been  adopted  by  the  Church  instead  of  that  of 
LXX.,  which  varies  too  widely  from  the  original.  To  the 
translation  of  Theodotion  succeeded  that  of  Symmachus 
(about  A.D.  200),  another  Ebionite.  Taking  the  LXX.  as 
the  basis  of  his  work,  he  performed  his  emendations  from 
the  original  Hebrew  with  a  masterly  hand.  He  is 
deservedly  praised  for  the  purity  and  perspicuity  of  his 
style.  To  these  may  be  added  three  other  Greek  versions 
of  the  Old  Testament,  comprising  the  Psalter.  As  the 
names  of  their  authors  were  unknown  to  Origen,  he  refers 
to  them  as  “  Fifth  ”  (E.  v.),  “  Sixth  ”  (S',  vi.),  “  Seventh  ” 
(Z'.  vii.),  according  to  the  column  they  occupy  in  his 
Hexapla.  Of  these  Greek  versions,  with  the  single 
exception  of  LXX.,  only  fragments  are  now  extant. 

The  Chaldee  Targum,  or  Aramaic  Paraphrase  of  the 
Psalms,  has  been  credited  to  Jonathan  ben  Uzziel,  of  the 
school  of  Hillel,  hence  a  contemporary  of  our  Lord. 
Waiving  the  controversy  to  which  this  ascription  gives 
occasion,  it  suffices  to  state  that  this  Targum  gives  us  the 

1  Such  too  is  the  opinion  of  a  very  learned  Rabbi. 


INTRODUCTION. 


XXV 


Jewish  interpretation  current  in  the  early  centuries  of  our 
era,  and  embodies  many  a  valuable  tradition  of  a  more 
ancient  date.  The  Syriac  version  of  the  Psalms  referred 
to  as  (“  Syr.”)  was  made  from  the  Hebrew.  It  shows, 
however,  the  influence  of  the  LXX.  and  of  the  Chaldee 
Targum.  Its  probable  date  is  about  A.D.  160.  Occasional 
references  occur,  here  and  there,  to  the  Rabbinic  com¬ 
mentators,  mainly  to  Rabbi  Sh’lomoh  ben  Yits’chaqi  (i.e., 
R.  Solomon  son  of  Isaac,  represented  by  the  initials  Raski, 
and  erroneously  by  Yarchi ),  of  Troyes,  in  Champagne 
(A.D.  1036-40 — 1 104-5);  to  Abraham  ben  Meir  Ibn  Ezra 
(Aben  Ezra,  Ab.  Ez.),  of  Toledo,  d.  A.D.  1168  ;  and  to  the 
great  Hebrew  grammarian,  lexicographer,  and  commentator 
of  the  twelfth-thirteenth  century,  Rabbi  David  Qimchi,  of 
Narbonne,  son  of  Joseph  and  brother  of  Moses  Qimchi. 

The  earliest  Latin  version  of  the  Scriptures  is 
commonly  said  to  have  been  made  in  Pro-consular  Africa, 
about  the  middle  of  the  second  century.  It  was  called  the 
Vulgate,  the  current,”  “the  common  edition”  (Vulgata, 
communis  editio),  a  name  corresponding  to  the  kolvt] 
efcSocns,  koinee  ekdosis  (common  edition),  of  the  LXX.  In 
the  fourth  century  a  revision  (of  the  Gospels  at  least)  seems 
to  have  been  made  in  North  Italy,  hence  styled  “  Itala,” 
and  “Vetus  Itala”  (the  Old  Italian),  when  it  was  gradually 
superseded  by  St.  Jerome’s  version.  In  the  Old  Testament 
it  fairly  rendered  the  uncorrected  LXX.  with  all  its 
excellencies  and  shortcomings.  In  course  of  time, 
however,  it  was  so  corrupted  by  careless  interpolations, 
clumsy  emendations,  and  by  the  blunders  of  ignorant 
scribes  as  to  justify  St.  Jerome’s  complaint:  “Among  the 
Latins  there  are  as  many  forms  of  text  as  there  are  copies!” 
To  reduce  this  chaos  to  order  St.  Jerome  was  commissioned 
by  Pope  St.  Damasus  (A.D.  383)  to  revise  the  Latin  version 
of  the  New  Testament.  He  undertook  at  the  same  time. 


XXVI 


INTRODUCTION. 


his  first  correction  of  the  Psalter.  This  he  did,  not  on 
Origen’s  corrected  Hexaplar  text,  but  on  the  old  Kotvrj 
edition  of  LXX.,  which  was  the  source  of  the  old  Vulgate. 
This  first  revision  is  known  as  the  “Roman  Psalter,” 
probably  from  its  having  been  made  for  the  use  of  the 
Church  of  Rome,  which  retained  it  until  the  reform  of  the 
Breviary,  under  St.  Pius  V.,  when  the  present  Vulgate,  or 
Gallican  Psalter,  was  substituted.  Since  then,  it  is  in  use 
only  in  the  Vatican  Basilica,  Milan  Cathedral,  and 
St.  Mark’s  at  Venice.  It  is  further  still  retained  in  the 
parts  of  the  Missal  taken  from  the  Psalter,  and  in  the 
Invitatory  Psalm  (xciv.  [95])  of  the  Nocturns,  which  in  the 
third  Nocturn  of  Epiphany  is  that  of  the  Gallican  Psalter. 
“In  a  short  time  the  old  error  prevailed  over  the  new 
correction.”  (St.  Jerome,  Pref.  to  the  Book  of  Psalms.)  So 
at  the  urgent  request  of  SS.  Paula  and  Eustochium,  he  set 
about  a  new  revision  of  the  Latin  Psalter,  taking  for  his 
text  that  of  Origen’s  Hexapla  preserved  in  the  library  of 
Csesaraea.  To  represent  as  far  as  possible  the  reading 
of  the  Hebrew,  he  adopted  Origen’s  notation,  marking 
additions  by  an  obelus  (■(■),  omissions  by  an  asterisk,  to 
indicate  the  additions  and  omissions  of  the  LXX.,  the 
latter  he  supplied  from  Theodotion’s  version.  It  is  said 
that  this  new  revision  was  introduced  by  St.  Gregory  of 
Tours  into  the  Churches  of  Gaul,  whence  the  name 
“  Gallican.”  These  critical  signs  were  unfortunately  by 
degrees  neglected,  hence  their  disappearance  from  the 
Vulgate  and  Breviary  Psalter,  which,  apart  from  a  few 
changes,  is  substantially  identical  with  the  Gallican  Psalter. 
Besides  these  two  revisions  of  the  old  Latin  Psalter,  the 
second  of  which  may  well  be  termed  a  re-translation,  we 
find  in  the  works  of  St.  Jerome  a  translation  of  the  Psalms 
from  the  original  Hebrew — “juxta  Hebraicam  veritatem  ” 
.(according  to  the  Hebrew  verity) — (circa  A.D.  400),  to 


INTRODUCTION. 


XXVII 


which  frequent  reference  is  made  in  the  following  pages. 
As  we  may  gather  from  his  Preface  to  this  version,  its 
purpose  is  rather  polemical  than  liturgical,  and  on  account 
of  the  familiarity  of  the  people  with  the  old  Latin  version,, 
through  its  use  in  public  prayer,  it  failed  to  get  embodied 
in  the  Hieronymian  Vulgate.  His  version  of  the  other 
Books  of  the  Hebrew  Scriptures  had,  in  the  age  of 
St.  Isidore  of  Seville  (De  Offic.  Eccles.  i.  12,  circ.  A.D.  630) 
obtained  general  currency  throughout  the  West,  without 
any  authoritative  pressure,  solely  by  its  superior  excellence. 
In  the  course  of  the  seventh  century  the  elder  Vulgate  fell 
into  disuse,  save  as  regards  the  deutero-canonical  Books 
of  the  Old  Testament1  and  the  Gallican  Psalter,  which  are 
contained  in  the  present  Vulgate,  consequently  the  Vulgate 
Psalter  is  little  better  than  a  reproduction  of  that  of  the 
LXX.,  which  it  follows  in  numbering  the  Psalms  otherwise 
than  in  the  Hebrew  text,  as  will  be  seen  in  the  subjoined 
table  : 


Hebrew. 

LXX.  and  Vult 

Psalms 

1-8. 

1-8. 

9,  10. 

9. 

n-113. 

10-112. 

55 

114,  115. 

113. 

}} 

1 16. 

114,115. 

)i 

117-146. 

116-145. 

}> 

147. 

146,147- 

ii 

148-1 50. 

148-150. 

At  the  beginning  of  the  tenth  century  Saadia  Gaon,  a 
native  of  Egypt,  translated  the  Psalms  and  most  of  the 
Books  of  the  Old  Testament  into  Arabic. 

THE  DIVINE  NAMES. 

In  the  Hebrew  column  the  Divine  Names  are  merely 
transliterated,  with  a  view  to  enable  the  reader  to  pass 

1  St.  Jerome  is  said  to  have  translated  Tobias  from  a  Chaldee  text. 


XXV111 


INTRODUCTION. 


judgment  on  the  childish  theory  which  discovers  a  clue  to 
the  date  and  authorship  of  a  Psalm  in  the  use  of  one  or 
other  of  the  Divine  Names. 

1.  ’ Adhon&y ,  ’ Adhonay  (strictly  “my  lords,”  “lords,”  a 
Plural  of  excellence).  Cf.  “  We”  of  Papal  and  royal  rescripts, 
“You”  addressed  to  a  single  person,  in  common  inter¬ 
course. 

2.  y£ly  “  strong,”  “  mighty,”  “  a  mighty  one,”  “  might,” 
“  strength  ;  ”  a  generic  name  of  Deity.  In  Plural  (’ elim ) 
used  of  false  gods  ;  liney'elinty  “  sons  of  gods,”  i.e.y  “  Angels” 
(Pss.  xxviii.  (29)  1  ;  lxxxviii.  (89)  7). 

3.  5 Eldahy  “  God,”  with  few  exceptions,  occurs  only  in 
poetry,  and  mostly  designates  the  true  God.  Its  Plural 
(’ elohim )  is  used  in  Hebrew  of  (1)  gods  in  general;  whether 
true  or  false;  (2)  of  angels  (cf.  Heb.  i.  6 ;  ii.  7,  9);1  (3)  of 
judges  and  other  dignitaries.  When  used  as  a  Plural  of 
majesty  of  the  one  true  God,  it  is  mostly  construed  with  a 
Singular  verb,  or  adjective.  It  is  probably  to  be  referred 
to  the  Arabic  ’ aliha ,  “he  was  amazed,”  “stood  in  awe  of,” 
or  to  'alahay  “  he  worshipped,”  denominatives  (probably)  of 
IlahuUy  Ilahy  “  God,”  in  primary  sense  (probably),  “  an 
object  of  awe,  of  worship,”  with  definite  article,  AllaliUy 
Allaliy  for  al-IlaliUy  the  true  God. 

4.  Elyoriy  “  lofty,”  “exalted,”  “  Supreme,”  “  Most  High.” 

5.  YHVH  Jehovah) y  the  sacred  tetragrammaton 
(word  of  4  letters  ;  name  of  4  letters).  According  to  Jewish 
tradition,  it  was  pronounced  but  once  a  year  by  the  high- 
priest  on  the  day  of  Atonement,  when  he  entered  the 
Holy  of  Holies.  But  Maimonides  ( More  Nevochiniy  i.  61) 
asserts  that  its  use  was  confined  to  the  blessings  of  the 
priests,  and  restricted  to  the  sanctuary.  The  true  pro¬ 
nunciation  of  this  Name  is  entirely  lost,  the  Jews  scrupu¬ 
lously  avoiding  all  mention  of  it,  and  substituting  in 

1  In  both  passages  “angels  ’’stands  for  ’ Elohim  of  the  text. 


INTRODUCTION. 


XXIX 


its  stead,  either  shewf  (“the  Name”),  or  Adhonay ,  or 
* Elohim ,  as  it  may  happen  to  be  written  with  the  proper 
vowels  of  either  of  these  words.  It  is  usually  read  with 
the  vowel-points  of  'Adhonay,  with  the  sole  difference  that 
the  initial  J  (=Yodh  =  Y  in  York)  receives  a  simple  instead 
of  a  compound  Stiva.  When  it  is  coupled  with  ’ Adhonay , 
it  is  pointed  with  the  vowels  of  5 Elohim .  This  custom, 
which  originated  in  reverence,  was  founded  on  a  mistaken 
rendering  of  Lev.  xxiv.  16.  That  it  existed  in  the  days  of 
the  LXX.,  may  be  gathered  from  their  invariably  rendering 
JHVH  by  Kvpcos,  Kyrios  (=Vulg.,  “  Dominus,”  “  Lord,”  in 
Anglican  version,  “LORD”).  It  is  probable  that  after 
the  last  siege  of  Jerusalem,  the  true  pronunciation  had  all 
but,  if  not  entirely,  disappeared,  nay,  that  it  had  been  lost 
long  before.  Josephus,1 2  of  the  priestly  race,  mentions  it  as 
a  matter  on  which  he  was  forbidden  to  speak  ;  Philo,  in 
his  Life  of  Moses,3  allows  none  to  hear  or  utter  the 
Incommunicable  Name,  but  those  whose  organs  are 
purified  by  wisdom.  Thus  the  ancient  writers  fail  to 
throw  any  light  on  the  question.  The  view  that  JLiovcih  is 
the  true  Tetragrammaton  is  now  exploded,  as  such  a  form 
were  utterly  meaningless,  and  no  substantive  could  be  thus 
formed  from  a  root  with  He  for  its  third  radical.  The 
sole  argument  in  its  favour  is  its  appearance  as  a  compound 
in  Hebrew  proper  names,  as  in  “  J<?/z<?shaphat,”  “J^ram,” 
while  others,  for  the  same  reason,  scout  J eho-,  Jo-  as  a 
barbarous  form,  and  deny  that  fhovah  Y'hovah  can  be  the 
true  pronunciation.  Some  of  the  Germans  transliterate  it 
“Jahveh,”  others  “Jahaveh,”  the  correct  equivalent  of 
which  in  English  would  be  “  YaHveh  ”  or  “  Yahaveh  ” 
(better,  perhaps,  “  Yah’weh,,))  forms  at  least  in  accordance 

1  The  Samaritans,  in  reading  the  Pentateuch,  substitute  for  JHVH, 
she?nd,  “the  Name.” 

2  Antiquities,  ii.  12.  3  Life  of  Moses ,  chap.  iii. 


XXX 


INTRODUCTION. 


with  etymological  principles.  But  despairing  of  certainty 
as  to  the  vowels,  with  Hupfeld,  we  retain  merely  the 
consonants  and  write  “  JHVH,”  premising  that  J  standing 
for  initial  Yodh  =  Y  in  “  yet,”  not  j  in  “judge.”  A  plausible 
guess  as  to  the  meaning  of  this  word  refers  it  to  the 
substantive  verb  hay  ah,  “he  was,”  of  which  havah  ( hawdh  [?]) 
was  the  older  form,  and  takes  it  as  representing  God’s 
eternity,  Self-existence.  Another  view  assigns  to  it  the 
causative  sense  of  “  the  giver  of  being,”  “  He  that  makes  to 
be.”  Be  this  as  it  may,  it  is  clearly  a  mistake  to  regard 
J'hovah  as  a  modern  Rabbinic  invention,  and  to  deny  it 
the  credit  of  an  ancient  origin. 

THE  MESSIANIC  PSALMS. 

Messianic  Psalms  are  those  wherein  the  Spirit  of 
prophecy  refers  directly  or  mediately  to  the  Person  and 
work  of  the  Messiah  (Hebrew  Mdshiach= XpLo-ros,  Christos , 
“  Christ,”  “the  Anointed  Saviour,”)  to  His  sufferings,  or  to 
the  glories  that  should  follow.  It  matters  not  whether  the 
poet  was  conscious  or  no  of  such  reference.  No  believer 
may  deny  that  there  are  Psalms  belonging  to  this  category, 
as  this  is  demonstrated  by  proofs  both  in-  and  extrinsic. 
Christian  commentators,  however,  are  not  agreed  as  to  the 
distinguishing  characteristics  and  number  of  the  Messianic 
Psalms.  A  distinction  must  be  made  (i)  between  those 
vouched  for  as  such  by  the  New  Testament  writers,  and 
by  the  unanimous  consent  of  the  Church  ;  these  are  Pss. 
2,  8,  15,  18  (?),  21,  34  (?),  39,  40,  44,  67,  68,  71,  77,  96,  101, 
108,  109,  1 16,  1 17  (  Vulgate  numbering).  (2)  And  Messianic 
Psalms,  the  tenor  of  which  affords  grounds  more  or  less 
decisive  for  classing  them  as  such,  e.g.,  Pss.  20,  23,  46,  84, 
86,  88,  95,  98,  106,  13 1,  &c.  To  these  may  we  add  Psalms 
the  Fathers  and  ancient  commentators  explain  for  the 
most  part  as  Messianic,  although  a  merely  grammatico- 


INTRODUCTION. 


xxxi 


historical  exegesis  may  fail  to  bear  out  this  mode  of 
interpretation,  eg,  Pss.  3,  17,  48  (v.  16),  54,  58,  66,  69,  70, 
87,  no,  &c.  This  does  not  include  Psalms  referred  in 
the  festal  Offices,  by  mere  “  accommodation  ”  to  the  Christ 
or  His  Church,  as  their  liturgical  use  in  no  wise  betokens 
that  the  Church  intends  to  declare  their  Messianic  import. 
Still,  generally  speaking,  such  reference  grounds  a  pre¬ 
sumption  that  these  Psalms  are  either  wholly,  or  in  part, 
typically  Messianic.  We  must  further  distinguish  Psalms 
exclusively  Messianic  from  Psalms  only  typically  Messianic. 
The  former  are  Psalms  which  in  their  literal  sense  refer  to 
Christ  and  His  Church,  and  admit  of  no  other  reference, 
e.g.,  Pss.  2,  15,  21,  44,  71,  109.  The  latter,  or  the  simul¬ 
taneously  Messianic,  are  Psalms  which  taken  literally,  refer 
to  Old  Testament  personages,  facts,  or  institutions  of 
typical  import,  which  admit,  nay,  require,  in  the  mystic 
sense,  to  be  taken  as  standing  foreshadowings,  or 
prophecies  of  the  Christ.  As  is  well  known,  the 
Old  Testament,  with  its  worthies,  laws,  &c.,  is  for 
St.  Paul  gkicl  tcov  fieWovrcov,  skia  ton  mellonton ,  “  the 
shadow  of  the  things  to  come,  but  the  substance  is 
Christ’s.”  (Col.  ii.  17.)  As  in  the  organic  realms  of  Nature, 
each  successive  growth  is  outlined  in  its  immediate  prede¬ 
cessor,  so  may  the  same  law  of  gradual  development  be 
traced  in  the  Economy  of  redemption.  Between  the  Proto- 
Evangel  (Gen.  iii.  15),  and  the  manifestation  of  God  in  the 
flesh,  as  between  the  seed-corn  and  the  fully  ripened  fruit, 
we  may  observe  a  series  of  developments  knit  together  by 
an  organic  nexus ,  which  as  they  proceed,  set  forth  with 
ever  increasing  definiteness  the  Christ  and  His  kingdom. 
From  this  standpoint,  which  is  that  of  the  New  Testament 
writers,  the  leading  personages,  the  institutions,  w'hether 
civil  or  religious,  of  the  elder  Dispensation  typify  the 
Christ  in  His  Person,  or  in  His  Church.  Hence  many 


XXX11 


INTRODUCTION. 


Psalms,  which,  in  the  grammatico-historical  sense,  apply, 
say  to  David,  and  to  the  vicissitudes  of  his  chequered 
career,  point  through  him  to  an  infinitely  higher  reality, 
are  prophetic,  or  simultaneously  Messianic.  The  unity  of 
purpose  which  is  the  law  of  God’s  action  in  history,  assures 
us  that  we  fail  to  discover  numberless  points  of  contact 
between  the  two  Covenants.  The  illumination  vouchsafed 
to  the  Apostles  gave  them  a  far  deeper  insight  into  the 
Old  Testament  than  we  may  pretend  to ;  thus,  to  speak 
but  of  the  Psalms,  they  discovered  many  a  typical  present¬ 
ment  of  the  suffering  or  glorified  Christ,  in  passages  where 
critical  exegesis  finds  naught  but  an  obscure  allusion  to 
some  past  event.  Even  as  the  Apostles,  other  minds 
enlightened  from  above  may  unfold  hitherto  latent,  but 
closer  correspondences  of  the  Elder  with  the  New  Cove¬ 
nant,  but  in  this  case,  we  lack  the  guarantee  of  inerrancy, 
which,  from  the  standpoint  of  Catholic  teaching,  binds  us 
to  the  implicit  acceptance  of  the  typically  Messianic 
comments  of  the  inspired  writers.  To  this  latter  class 
may  we  refer  Pss.  8,  18,  34,  39,  40,  67,  68,  77,  96,  101,  108, 
1 1 6,  1 17,  all  of  which  are  interpreted  in  a  Messianic  sense 
by  the  writers  of  the  New  Testament.  To  these  may  be 
added,  as  admitting  in  certain  verses  a  typically  Messianic 
application,  Pss.  3,  4,  5,  10,  14,  16,  17,  22,  23,  26—29,  46, 
43,  53—56,  58,  63,  66,  69,  70,  72,  75,  76,  84,  85,  87,  93,  95, 
97,  98,  106,  no,  1 13,  1 19,  138,  139,  140— 142.  The  follow¬ 
ing  Psalms  admit  of  an  interpretation  bearing  upon  the 
Church  of  Christ  and  her  history — Pss.  45,  47,  78,  79,  86, 
1 2 1,  126,  147 — with  reference  to  the  heavenly  Sion  and 
everlasting  rest,  Pss.  83,  94. 

Notandum.— As  suggested  by  a  reviser,  I  have  adopted 
YtfHWVH  as  the  transliteration  of  the  Tetragrammaton.  Jehovah  ! 
is  impossible.  Vau,  or  Wdw ,  as  in  Arabic,  is  more  correctly  repre¬ 
sented  by  our  w,  the  v  sound  is  a  Persian  and  Turkish  peculiarity. 


THE  PSALMS. 


JBooft  Jfxcst. 


Words  within  brackets  are  wanting  in  the  present  Hebrew  te\t ;  words 
conjoined  by  hyphens  are  represented  by  one  word  in  the  present  Hebrew, 
and  Gallican,  or  Vulgate  Psalter. 


PSALM  i.  [Hebrew.] 

1.  Happy  the  man  who 
walks  not  in  the  counsel  of 
the  wicked,  nor  stands  in  the 
way  of  sinners:  Nor  sits  in 
the  seat  of  scoffers. 

2.  But  in  the  law  of 

YtfHWHd  is  his  delight ; 

And  in  His  law  does-he- 

meditate  day  and  night. 

3.  And  he-shall-be  like  a 
tree  planted  by  the  streams 
of  waters,  That  yields  its 
fruit  in  its  season,  Whose 
leaf  also  withers  not :  And 
all  that  he-does  he  carries- 
through-successfully. 

4.  Not  so  the  wicked : 

But  they  are  like  the  chaff 
which  the  wind  drives-away. 

5.  Therefore  the  wicked 
shall  not  stand  in  the  judg- 

B 


PSALM  1.  [  Vulgate .] 

r.  Blessed  is  the  man  who 
has  not  walked  in  the  counsel 
of  the  ungodly,  and  has  not 
stood  in  the  way  of  sinners  : 
And  has  not  sat  in  the  chair 
of  pestilence. 

2.  But  his  pleasure  is  in 
the  law  of  the  Lord  ;  And 
in  His  law  will-he-meditate 
day  and  night. 

3.  And  he-shall-be  as  a 
tree  planted  by  brooks  of 
waters,  that  yields  its  fruit 
in  its  season  ;  And  its  leaf 
shall  not  fall-off :  And  what¬ 
soever  he-does  shall-prosper. 

4.  Not  so  the  ungodly 
[not  so] :  But  as  the  dust 
which  the  wind  scatters- 
away  [from  the  face  of  the 
earth]. 

5.  Therefore  the  ungodly 
shall  not  arise  in  judgment : 


2 


PSALM  2. 


ment :  Nor  sinners  in  the  Nor  sinners  in  the  counsel 
assembly  of  the  just.  of  the  just. 

6.  For  YtfHW^H  knows  6.  For  the  Lord  knows 
the  way  of  the  just :  But  the  the  way  of  the  just  :  But  the 
way  of  the  wicked  shall-be-  way  of  the  ungodly  shall 
lost  (i.e.,  perish).  perish. 

This  Psalm  is  distinct  in  character  from  all  others,  it  is 
exclusively  gnomic.  Of  its  author  we  know  nothing,  but 
Jeremias  may  be  said  to  refer  to  it  (xvii.  5 — 8).  It  has  no 
inscription,  probably  because  it  was  considered  a  prefatory  ode, 
and  was  not  accounted  a  Psalm,  as,  not  to  mention  Origen, 
Tertullian,  and  S.  Hilary,  Codex  D.  in  Acts  xiii.  33, 1  quotes  the 
next  Psalm  (Ps.  ii.),  as  the  first  Psalm.  It  is  a  compendium 
of  the  whole  Psalter,  and  its  contents  may  be  summed  up  as 
follows :  “  Only  in  union  with  God’s  will,  by  the  observance  of 
His  law,  is  real  and  lasting  happiness  to  be  secured ;  separation 
from  God  is  misery.” 

v.  1.  Lit.  “O  the  happinesses  of  the  man” — “Well  is  it  with 
such  a  man!”  “Walks,”  “stands,”  “sits,”  in  Scripture  and 
Oriental  parlance  denote  the  whole  of  our  existence ;  they 
further  mark  the  several  downward  steps  on  the  broad  road 
ending  in  perdition,  yielding  to  seduction,  obstinacy  in  sin — 
confirmation  in  wickedness.  “  Chair,”  cathedra,  not  as  in 
Ps.  cvi.  (107),  32,  the  “chair  of  doctrine,”  of  rule,  but  “the 
assembly,”  “the  coterie .”  “Scoffers,”  the  Seventy  (LXX.) 
translate  somewhat  freely — “of  pests” — pestilent-men;  Vulgate 
takes  the  abstract  for  the  concrete  word.  v.  3.  Or,  “  in 
whatsoever  he  does  he  shall  prosper.”  v.  6.  “Knows,” 
“Approves  of,”  cf.  Isai.  li.  7. 


PSALM  2. 

1.  Why  do  the  Gentiles 
(nations)  tumultuously-as- 
semble :  And  the  peoples 
meditate  a  vain-purpose  ? 


PSALM  2. 

1.  Why  did  the  Gentiles 
rage :  And  the  nations 

meditate  vain-things  ?  (Acts 
iv.  25.) 


1  “Codex  D,”  a  Greek  and  Latin  MS.  of  the  sixth  century,  given  by 
Beza  to  the  University  of  Cambridge,  a.d.  1581. 


PSALM  2. 


3 


2.  The  kings  of  the  earth 
take-their-stand,  and  princes 
sit  together  in  council : 
Against  YaHWVH,  and 
against  His  anointed. 

3.  [Come  !]  Let-us-burst- 
asunder  their  bands  :  And 
cast-away  their  cords  from 
us. 

4.  He-that-sits  in  the 
heavens  laughs :  Adonay 
mocks  at  them. 

5.  Then  shall-He-speak  to 
them  in  His  wrath :  And  in 
His  hot-anger  shall  He  put 
them  to  confusion. 

6.  I,  however,  have-estab¬ 
lished  My  King  upon  Tsiy- 
yon  (i.e.  Sion)  the  mountain 
of  My  holiness  (i.e.  My  holy 
mount). 

7.  I-will-tell  of  a  decree  : 
Y<LHWLH  said  to  me,  My 
son  art  thou :  I  this  day 
have-begotten  thee. 

8.  Ask  of  Me,  and  I  will- 
give  the  nations  [for]  thine 
inheritance :  And  [for]  thy 
possession  the  extremities  of 
the  earth  (or,  the  uttermost- 
parts  of  the  earth). 

9.  Thou-shalt-break-them 
with  a  rod  of  iron  :  Like  the 
vessel  of  a  potter  shalt-thou- 
dash-them-in-pieces. 

10.  Now  therefore,  Kings, 


2.  The  kings  of  the  earth 
stood-up,  and  the  rulers 
gathered  -  themselves  to¬ 
gether  :  Against  the  Lord, 
and  against  His  Christ. 

3.  [Saying]  Let-us-break- 
through  their  bonds :  And 
let-us-cast-away  their  yoke 
from  us. 

4.  He-that-dwells  in  the 
heavens  shall-laugh  them  to 
scorn :  And  the  Lord  shall- 
mock  them. 

5.  Then  shall-He-speak  to 
them  in  His  anger :  And  in 
His  fury  trouble  them. 

6.  But  I-have-been-estab- 
lished  king  by  Him  on  Sion 
His  holy  mountain :  De¬ 
claring  His  ordinance  : 

7.  The  Lord  said  to  me, 
Thou  art  My  son:  To-day 
have-I-begotten  thee.  (Acts 
xiii.  33  ;  Heb.  i.  5  ;  v.  5.) 

8.  Ask  of  Me,  and  I-will- 
give  thee  the  nations  [for] 
thine  inheritance  :  And  the 
ends  of  the  earth  [for]  thy 
possession. 

g.  Thou-shalt-rule  them 
with  a  rod  of  iron  :  Thou 
shalt  dash  them  in  pieces  as 
a  potter’s  vessel.  (Apoc.  ii. 
27;  xix.  15). 

10.  Now  therefore  under- 


4 


PSALM  2. 


stand,  ye  Kings  :  Be-in- 
structed,  all  ye  judges  of  the 
earth. 

11.  Serve  the  Lord  with 
fear :  And  rejoice  [in  Him] 
with  trembling. 

12.  Accept  correction,  lest 
[at  any  time  the  Lord]  be- 
angry  :  And  ye  -  should- 
perish  from  the  [right]  way 
(just  way) : 

1 3.  Whensoever  His  wrath 
shall  be  suddenly  kindled, 
Blessed  are  all  they  that 
trust  in  Him. 

It  has  been  observed  that  in  a  certain  MS.  of  the  Acts,  and 
by  some  of  the  Fathers,  this  is  quoted  as  Psalm  /.,  which  is 
favoured  by  the  Talmud.  The  preceding  Psalm  may  have  been 
taken  for  a  proem  to  the  Psalter,  or  again,  from  its  lacking  a 
title,  Ps.  ii.  may  have  been  taken  for  a  continuation  of  Ps.  i. 
This  Ps.  is  directly  and  literally  Messianic  (See  Acts  iv.  25, 
xiii.  33;  Heb.  i.  5,  v.  5;  Apoc.  ii.  27,  xii.  5,  xix.  15).  Till 
the  twelfth  century,  the  Jewish  tradition  favoured  this  reference. 
Talmud  ( Succah ,  §  52)  states  that  v.  8  is  traditionally  referred  to 
Messiah,  the  son  of  Joseph.  So,  too,  in  Zohar,  is  the  first  clause 
of  v.  12  understood.  The  Midrash  on  the  Psalms  interprets  this 
Ps.  in  like  manner.  Rashi  openly  avows  that  its  literal  reference 
to  David  was  adopted  “  in  order  to  answer  Hanumnim  ( —  “  the 
heretics,”  i.e .,  the  Christians).  Aben  Ezra  admits  that  it  applies 
either  to  David,  or  to  Messiah.  Though  referring  it  to  David, 
Qimchi  mentions  the  Messianic  interpretation  with  approval. 

v.  1.  “Vain” — is  specified  in  v.  3.  v.  6.  “Established,” 
firmly  established,  so,  too,  the  Syriac ;  Targum,  “  I  have  magni¬ 
fied;”  Arabic  follows  LXX.  Tsiyyon  (  =  Sion)  =  “  parched,” 
“  sunny.”  “  Holy  mount,”  Mount  Moriah,  being  separated  from 
Mount  Sion  by  a  very  narrow  depression,  is  frequently  con¬ 
founded  with  it.  “My  holy  mount”  shows  that  this  is  a 
Divine  utterance,  hence  not  to  be  put  in  the  mouth  of  the  king. 


be-ye-wise  :  Be-ye-instruct- 
ed,  judges  of  the  earth. 

11.  Serve  Y^HW^H  with 
fear  :  And  rejoice  with 
trembling. 

12.  Kiss-ye  the  chosen- 
one,  lest  He-be-angry,  and 
ye-be-lost  on  the  way;  for 
soon  is  His  anger  kindled  : 
O  the  happiness  of  all  that 
take-refuge  in  Him! 


PSALM  3. 


5 


v.  7.  “  I  will  tell — decree.”  Syriac  joins  this  with  v.  6,  and 
renders  ( literally ),  “  It  shall  be  declared  concerning  Mine  edict.” 
v.  9.  “  Break,”  by  others  rendered  “Rule,”  cf.  Apoc.  ii.  27,  xix.  15. 
“  Break  ”  seems  to  be  required  by  the  parallel  word  in  hemistich  b. 
v.  10.  “Instructed,”  so  also  the  Syriac,  v.  11.  “  Rejoice,”  &c. 
Targum,  “Pray  to  Plim  in  fear;”  Syr.  “Lay  hold  on  Him  in 
fear.”  If  this  be  the  right  rendering,  it  will  mean  “rejoice  at 
being  called  to  worship  Him,  but  worship  with  awe.”  Possibly, 
however,  it  means — “Tremble  ye  in  fearfulness.”  v.  12.  “Kiss 
ye,”  &c.,  rendering  proposed  by  Jennings  and  Lowe ;  S.  Jerome, 
Symmachus,  “Worship  purely”  (Adorate  pure);  Aquila,  “Kiss 
with  discernment”  ( eklektos ).  LXX.,  Vulgate,  SEthiopic, 
Arabic,  and  Targum  (“receive  instruction;”  LXX.  “lay  hold 
on  instruction,”  “accept  correction”)  agree  here.  Rashi,  “Arm 
yourselves  with  purity  of  heart ;  ”  Qimchi,  “  Do  homage  to  me 
the  pure  of  heart.”  “Kiss,”  i.e.,  “do  homage  to  the  son,” 
appears  first  in  the  Syriac,  and  is  favoured  by  Aben  Ezra,  by 
S.  Jerom,  too,  in  his  commentary  (“Adorate  filium,”  worship 
ye  the  son).  This  is  mainly  due  to  the  fact  that  bhar  is  the 
Aramaic  equivalent  of  the  Hebrew  ben ,  “  a  son.”  The  meaning 
is  probably,  “  Lay  hold  of,  take  to  yourselves  this  instruction, 
this  warning,”  viz.,  of  v.  10.  Further,  in  Acts  iv.  25,  26,  this 
Psalm  is  ascribed  to  David.  How  account  for  his  choosing 
an  obscure  foreign  word,  for  what  could  be  quite  as  well 
expressed  in  Hebrew  ?  Bhar  in  signification  of  “  son  ”  is  all 
but  unknown  in  Biblical  Hebrew;  it  occurs  in  Prov.  xxxi.  2, 
but  this  is  a  later  passage,  not  free  from  other  Chaldaisms, 
An  admissible  rendering  were,  “  Kiss  ye  the  chosen  one ,”  i.e., 

'“  Do  homage  to  the  king  chosen  by  God  ;  ”  so  Qimchi.  “  Mine 
elect”  (chosen-one)  is  a  Messianic  title  in  Isai.  xlii.  1.  v.  12.  “Be 
lost,”  roam-about,  wander  at  random  in  the  evil  course  you 
have  chosen ;  literally,  “  go  astray  on  the  way,”  “  lose  your¬ 
selves.” 

PSALM  3.  PSALM  3. 

[Title].  1.  A  Psalm,  to  1.  A  Psalm  of  David, 
Davidh  :  in  his  flight  from  when  he  fled  from  the  pre- 
the  faces  of  (i.e.  from,  from  sence  of  his  son  Absalom, 
before)  Abhshalom  his  son. 

(2  Kings  (Sam.)  xv.  14.) 


6 


PSALM  3- 


2.  YaHWeH,  how  many- 
are  my  foes !  Many  are  they 
that-rise-up  against  me. 

3.  Many  are  saying  of  me  : 
There  is  no  safety  for  him  in 
’Elohim  (i.e.  God).  Selah. 

4.  But  Thou,  YaHWeH, 
art  a  shield  about  me : 
My  glory,  and  the  lifter-up 
of  my  head. 

5.  With  my  voice  will-I- 
cry  to  Y^HW^H  :  And  He- 
has-answered  me  from  His 
holy  mountain.  Selah. 

6.  I  laid-me-down  and 
I  -  slept  ;  I  -  awaked  :  For 
YtfHWoH  was  -  upholding 
me. 

7.  I  will  not  be  afraid  of 
ten-thousands  of  the  people  : 
That  have  -  set  -  themselves 
against  me  round-about. 

8.  Arise,  YTHW?H,  save 
me,  ’Elohay  (i.e.  O  my  God) ! 
For  Thou-hast-smitten  all 
mine  enemies  on  the  jaw¬ 
bone  ;  Thou  -  hast  -  broken 
the  teeth  of  the  wicked. 

9.  To  YMTWTH  [belongs] 
the  deliverance  :  Upon  Thy 
people  be  Thy  blessing. 
Selah. 


2.  Lord,  why  are  they 
that  afflict  me  multiplied  ? 
Many  rise-up  against  me. 

3.  Many  say  concerning 
my  soul,  There  is  no  deliver¬ 
ance  for  him  in  his  God. 

4.  But  Thou,  O  Lord, 
art  my  helper :  My  glory, 
and  the-one-that-lifts-up  my 
head. 

5.  I-cried  to  the  Lord  with 
my  voice  :  And  He-heard 
me  from  His  holy  mountain. 

6.  I-lay-down  and  slept : 

I  awaked  :  For  the  Lord 
was-upholding  me. 

7.  I  will  not  be  afraid  of 
thousands  of  people  :  That 
beset  me  round  about. 

8.  Arise,  O  Lord,  deliver 
me,  O  my  God!  For  Thou- 
hast-smitten  all  who  were 
without  cause  mine  enemies  : 
Thou-hast-broken  the  teeth 
of  sinners. 

9.  Deliverance  is  the 
Lord’s  :  And  upon  Thy 
people  is  Thy  blessing. 


A  morning  prayer  “  in  dark  and  evil  days.”  v.  3.  “  Saying  of 
me,”  lit.  “to,  of,  concerning  my  soul,”  i.e.,  by  synecdoche,  “of  my 
person,”  “  of  myself,”  of  which  it  is  the  equivalent  in  most  Semitic 
languages,  v.  5.  As  if  to  say,  “  Ere  I  cry,  He  will  have  answered 
me.”  “  Holy  mountain  ” — lit.  “  the  mountain  of  His  holiness,” 


PSALM  4 


; 


i.e.,  Sion.  v.  6.  Might  be  rendered  “For  all  the  while  He 
(  =  YH)  was  upholding  me.”  v.  7.  LXX.  “Myriads  of  people.” 
v.  8.  LXX.,  followed  here  by  Arabic  version,  read  in  their  text 
V  chinnam  (rather,  *al  chinnam ,  in  vain  ;  Ezech.  vi.  10),  instead 
of  lecki  (“  the  cheek  ”)  of  the  Hebrew.  A  double  Accusative  in 
in  text  after  “smitten.”  Gesenius,  “Thou  hast  broken  the  jaw¬ 
bone  of  all  mine  enemies,”  i.e.,  deprived  them  of  all  power  to  do 
me  further  harm,  as  with  beasts  of  prey.  Qimchi  takes  this  as 
a  Preterite  of  habit,  “  Thou  art  wont  to — often  hast  Thou 
delivered  me  and  smitten  my  foes,  so  do  Thou  now.”  v.  9.  Lit. 


“  To  YH  ”  is  the  deliverance,  i.e 
PSALM  4. 

1.  [Title].  To  (i.e.,  for)  the 
Chief-Musician  on  stringed- 
instruments  ;  A  Psalm  of 
David. 

2.  When  I  call  (lit.  In  my 
calling),  answer  me,  O  God 
of  my  justice ;  In  distress 
Thou-hast-made-room  for 
me  :  Be-gracious  to  me,  and 
hear  my  prayer. 

3.  Sons  of  man,  how  long 
[will  ye  turn]  my  glory  into 
dishonour  ?  [How  long] 
Will  -  ye  -  love  vanity,  and 
seek-after  falsehood  ?  Selah. 

4.  But  know  -  ye  that 
YtfHWHT  has  -  ennobled 
[him  who  is]  devoted  to 
Him  :  YaUWeU  will-hear, 
when  I-call  to  Him. 

5.  Be-angry,  but  sin  not: 
Commune  with  your  own 
heart  upon  your  bed,  and 
be-quiet.  Selah. 


,  which  we  await. 

PSALM  4. 

1.  For  the  end,  a  Psalm 
of  David  among  the  Songs. 

2.  When  I  called  upon 
[Him],  the  God  of  my  justice 
heard  me  ;  in  tribulation 
Thou-hast-made-room  for 
me :  Pity  me  and  hearken 
to  my  prayer. 

3.  Sons  of  men,  how  long 
[will  ye  be]  dull  of  sense? 
Wherefore  do  -  ye  -  love 
vanity,  and  seek  falsehood  ? 

4.  But  know-ye  that  the 
Lord  has  -  done  -  wondrous 
things  for  His  holy-one : 
The  Lord  will-hear  me, 
when  I  cry  to  Him. 

5.  Be  angry,  and  sin  not : 
Feel-compunction  on  your 
beds  for  what  you  say  in 
your  hearts  (Eph.  iv.  26). 


8 


PSALM  4. 


6.  Sacrifice  sacrifices  of 
justice  :  And  trust  in 
YaHWeH.  (Deut.  xxxiii. 

19). 

7.  Many  say,  Who  will- 
shew  us  [any]  good?  Lift- 
up  over  us  the  light  of 
Thy  countenance,  YaHW^H 
(Num.  vi.  24,  foil.) 

8.  Thou-hast-put  gladness 
into  my  heart:  More  than 
[that  of]  the  time,  when  their 
corn  and  wine  are-abundant. 

9.  In  peace  will  I  both  lay 
me  down  and  sleep  ;  For  ’tis 
THOU,  Y^HW^H,  alone : 
makest  me  dwell  in  safety. 


6.  Offer  the  sacrifice  of 
justice,  and  trust  in  the 
Lord  ;  Many  say,  Who  will- 
shew  us  good-things? 

7.  The  light  of  Thy  coun¬ 
tenance  has-been-displayed 
over  us,  O  Lord :  Thou- 
hast-put  gladness  into  my 
heart. 

8.  With  the  fruit  of  their 
corn  and  wine  [and  oil] : 
They  have  been  enriched. 

9.  In  peace  will  I  both  lie 
down  and  sleep  : 

10.  For  Thou,  O  Lord, 
only  hast-caused  me  to  dwell 
securely. 


An  evening  prayer,  corresponding  to  Ps.  iii.  In  the  West  it 
is  the  1  st  Psalm  at  Compline;  in  the  Greek  Office  it  is  the  first 
in  Stasis  2  of  the  Saturday  late  Vespers,  v.  2.  “My  justice,”  the 
vindicator  of  my  right,  of  mine  innocence,  v.  3.  “Sons  of  men.” 
Cf.  Ps.  xlviii.  (49)  3  ;  Isai.  ii.  9.  B^ntyish  ( =  men  of  rank), 
b’ney’dddm  (  =  “the  vulgar  herd”).  The  former  are  sons  of 
“  somebody  ”  of  importance.  Cf.  Spanish,  hidalgo  ( =  hijo  d'algo 
—  son  of  somebody).  The  divergence  of  LXX.  and  consequently 
of  Vulg.,  may  be  accounted  for  by  their  mistaking  k  for  b,  easily 
confounded  in  Hebrew  script  ( Kbhodi  likdimmdh  =  my  glory  to 
shame — present  text,  while  they  read  kabhdey  lebh ,  Idmmdh  ( = 
“heavy  of  heart,  why?”).  Further,  their  text  was  without  vowels, 
which  had  be  supplied  by  an  unwritten  tradition  (F,  instead  of 
\k).  v.  4.  “  Devoted  to  Him,”  dutifully  disposed  towards  Him, 
“pious,”  “godly.”  v.  5.  “Be  angry,”  so  Eph.  iv.  26;  the  verb 
in  text  means  agitation  with  fear,  anger,  grief,  even  with  joy 
(Isai.  xiv.  9).  Targum,  “  Tremble  at  Him.”  “  Commune,”  &c. 
—“probably”  reflect  upon  what  is  said  in  v.  4,  in  the  retirement 
and  silence  of  night.  “Be  quiet ”—“ cease,”  “be  silent;”  this 
verb  means  cessation  from  action,  as  well  as  from  speech.  LXX. 


PSALM  5. 


9 


“feel  compunction ”  for  upbraiding  me,  for  rebelling  against  me. 
v.  6.  Sacrifices  such  as  the  godly  are  wont  to  offer,  v.  7.  “  Make 
the  kindly  favour  of  Thy  countenance  to  shine  upon  us.”  LXX. 
“  Thy  light  has  been  displayed  upon  us ;  ”  they  probably  read 
(had)  in  their  text,  nasas  (“he  raised  a  banner”)  and  so  may 
mean,  “  Thy  light  is  lifted  up  as  a  banner  (seemeion),  over  us,”  to 
which  we  may  rally  in  the  conflict,  v.  8.  May  refer  to  the 
supplies  sent  by  Mephisobeth,  2  Kings  (Sam.)  xvi.  1.  “Time.” 
LXX.  “fruit  ( kcirpoii ,  for  kairoU ),  probably  a  scribe’s  blunder,  as 
the  Vetus  Itala  ( =  the  early  Latin  version),  and  many  of  the 
Fathers  have  a  tempore  (from  (than)  the  time) ;  Origen  also 
observes  that  many  of  the  older  MSS.  of  LXX.  read  “  from  the 
time?  not  as  now,  “from  the  fruit ;  ”  Syriac  renders  “from  the 
time.”  “Oil”  is  probably  an  adaptation  to  Deut.  xxviii.  51; 
Osee  ii.  8.  A  contrast  seems  to  be  implied  between  the  joy  given 
to  David  from  on  high,  and  the  plenty  enjoyed  by  his  foes, 
v.  9.  “  Alone ;  ”  if  referred  to  David,  it  may  mean,  “  Isolated 
though  I  be,  Thou  makest,”  &c.,  or,  “  me  especially.”  Cf.  Ps.  iii.  6. 


PSALM  5. 

1.  To  the  Chief-Musician, 
to  the  flutes ;  a  Psalm,  to 
David. 

2.  Give-ear  to  my  words, 
YaHW^H  ;  Consider  my 
meditation. 

3.  Attend  to  the  voice  of 
my  cry,  my  King,  and  my 
God  :  For  to  Thee  do-I-pray. 

4.  YtfHWAH,  in-the-morn- 
ing  shalt  -  Thou  -  hear  my 
voice  :  In  the  morning  will- 
I-direct  [my  words]  to  Thee, 
and  will-look-forth. 

5.  For  THOU  art  not  a 
God  (i.e.,  ’El)  that  -  has- 
pleasure  in  wickedness  :  Evil 


PSALM  5. 

1.  For  the  end,  concerning 
her-that-inherits,  A  Psalm  of 
David. 

2.  Give  ear  to  my  words, 
O  Lord  :  attend  to  my  cry 
(lit.  “  Understand  my  cry.”) 

3.  Attend  to  the  voice  of 
my  supplication,  my  King, 
and  my  God. 

4.  For  to  Thee  will-I- 

pray :  O  Lord,  in  the 

morning  shalt-Thou-hear  my 
voice. 

5.  In  the  morning  I-will- 
stand  -  before  (wait  upon) 
Thee,  and  will-look-forth : 


10 


PSALM  5. 


shall  not  sojourn  with  Thee 
(The  evil-man). 

6.  Proud-fools  shall  not 
stand  before  Thine  eyes : 
Thou-hatest  all  workers  of 
iniquity. 

7.  Thou  -  shalt  -  destroy 

them  that  speak  falsehood  ; 
The  bloodthirsty  and  de¬ 
ceitful  man  Y^HW^H 

abhors. 

8.  But  as  for  me,  in  the 

abundance  of  Thy  loving 
kindness  will  -  I  -  come  -  into 
Thy  house :  I-will-bow-me- 
down  towards  Thy  holy 

temple  in  Thy  fear. 

9.  YflHW^H,  lead  me  in 
Thy  justice  because  of  mine 
adversaries  :  Make  Thy  way 
straight  before  my  face. 

10.  For  there  is  no  sin¬ 

cerity  in  his  mouth  ;  Their 
inmost  part  is  wicked¬ 
nesses  ;  Their  throat  is  an 

open  grave  :  They  -  flatter 
with  their  tongue. 

11.  Hold-them-guilty,  O 
God  ;  Let-them-fall  by  their 
own  counsels ;  Drive  them 
out  in  the  multitude  of  their 
transgressions  :  For  they- 
have-rebelled  against  Thee. 


For  Thou  art  not  a  God 
that-desires  iniquity ; 

6.  Neither  shall  the  evil¬ 
doer  dwell  with  Thee  ;  Nor 
shall  the  unjust  continue  in 
Thy  sight. 

7.  Thou  hatest  all  them 
that  work  iniquity  ;  Thou 
shalt  destroy  all  them  that 
speak  falsehood.  The  Lord 
abhors  the  bloody  and  de¬ 
ceitful  man. 

8.  But  I,  in  the  abundance 
of  Thy  mercy,  will  -  enter 
into  Thy  house  :  I  will 
worship  toward  Thy  holy 
temple  in  Thy  fear. 

9.  Lead  me,  O  Lord,  in 
Thy  justice  on  account  of 
mine  enemies :  Make  my 
way  straight  before  Thy 
face. 

10.  For  there  is  no  truth 
in  their  mouth :  Their  heart 
is  vain ; 


11.  Their  throat  is  an 
open  sepulchre.  They-use- 
deceit-with  their  tongues. 
Judge  them,  O  God.  Let- 
them-fall  by  reason  of  their 
own  devices  ;  According  to 
the  abundance  of  their  un¬ 
godliness  cast  them  out : 
For  they  have  provoked 
Thee,  O  Lord. 


PSALM  5. 


11 


12.  So  shall  all  that-take- 
refuge  in  Thee  rejoice, 
They  shall  ever  shout-for- 
joy,  because  Thou-protect- 
est-them :  They  also  that 
love  Thy  name  shall  exult  in 
Thee. 

13.  For  THOU  wilt-bless 
the  just-man,  YaHW^H : 
As  [with]  a  shield,  [with] 
good-will  Thou-wilt-compass 
him. 


12.  But  let  all  that  trust  in 
Thee  be-glad  in  Thee,  They 
shall  exult  for  ever,  and 
Thou  -  shalt  -  dwell  among 
them  :  And  all  that  love 
Thy  name  shall-rejoice  in 
Thee. 

13.  For  THOU  wilt- 
bless  the  just  man :  Lord, 
Thou  -  hast  -  compassed  (lit. 
crowned)  us  with  Thy  good¬ 
will  as  with  a  shield  (as  with 
the  shield  of  Thy  good-will). 


A  morning  prayer,  hence  assigned  for  Lauds  in  the  ferial 
Office  on  Monday.  The  poet  is  in  danger,  murderous  and  crafty 
foes  are  plotting  against  him.  The  mention  of  “Thy  house,” 
“Thy  holy  Temple ”  favours  the  date  of  Absalom’s  insurrection 
as  that  to  which  the  Psalm  is  to  be  assigned.  Relying  on  his 
steadfast  adhesion  to  God,  vv.  2 — 9  state  the  grounds  of  his 
trust ;  the  remaining  vv.  are  a  prayer  for  his  own  deliverance,  and 
for  the  undoing  of  his  foes  by  God,  as  hating  sinners. 

v.  2.  “  Consider,”  attend  to.  “Meditation,”///,  “muttering;” 
S.  Jerom.  “murmur.”  A  contrast  between  the  whispered,  or 
mental  supplication,  and  the  “cry”  of  v.  3,  rendered  by 
Gesenius  (Heb.  Lex.),  “fervent  cry.”  v.  4.  “Direct,”  “order,” 
“arrange,”  “set  in  order”  (so  Targum) ;  term  used  for  the  laying 
the  pieces  of  the  victim  in  order  (Lev.  i.  8) ;  for  laying  in  order 
the  fuel  for  the  sacrificial  fire  (Ibid.  i.  7),  for  the  due  arrangement 
of  the  burnt-offering  on  the  altar  (Ibid.  vi.  12).  The  morning 
prayer  is  probably  viewed  here  as  a  morning  sacrifice,  just  as  in 
Ps.  cxl.  ( 1 4 1 ),  the  evening  prayer  is  likened  to  the  evening 
sacrifice.  “Look-forth”  with  steadfast  hope  for  Thine  aid.  v.  5. 
“Evil,”  or  “an  evil  man”  but  “  wickedness  ”  seems  to  require 
the  former  rendering. 

v.  6.  “  Proud-fools,”  braggarts,  insolent  boasters.  v.  7. 

“Bloodthirsty,”  lit. — “the  man  of  bloods,”  “the  shedder  ol 
innocent  blood,”  so  Targum.  v.  8.  “House,”  the  Tabernacle  on 


12 


PSALM  6. 


Sion  (2  Kings  (Sam.)  vi.  17),  repeatedly  called  “the  House  of 
Yahweh;77  to  this  day,  the  Bedawee  calls  his  tent  his  “hair- 
house  77  =  “  house  of  hair.77 

v.  9.  “Justice,77  in  the  observance  of  Thy  law.  “My  face,77 
“  Thy  way,77  so  Aquila,  Symmachus,  Theodotion,  and  as  S.  Jerom 
observes  (Letter  to  Sunia  and  Fretela),  the  older  MSS.  of  the 
LXX.  “  Make  Thy  way  (the  path  of  duty)  straight  and  level 
before  me.77  v.  10.  “  Inmost  part,  wickednesses,77  rather,  “  destruc¬ 
tion  77  resulting  from  hatred.  Lowe  and  Jennings  discover  a 
climax  in  this  v. 

Their  inmost  part  is  a  yawning  gulf,  a  place  of  ruin  and 
destruction,  their  throat  is  an  open  sepulchral  entrance  to  it,  their 
tongue  (, lit .,  “ they-make-smooth  their  tongue77),  is  a  smooth 
entrance.  Briefly,  they  plan  the  most  destructive  schemes,  and 
cajole  their  victims  by  honied  words,  v.  11.  “From,77  or  “by 
means  of77  their  devices.  v.  12.  “  Protectest 77  “coverest,77 

“  defendest.77  v.  13.  “Compass,77  LXX.  and  Vulg.  more  literally 
“  crown.77 


PSALM  6. 

1.  For  the  Chief-Musician 
on  stringed  -  instruments, 
basso ;  a  Psalm  to  David. 

2.  YtfHWFH,  rebuke  me 
not  in  Thy  wrath  :  And 
chasten  me  not  in  Thy  hot- 
anger. 

3.  Be  -  gracious  to  me, 
YaHWFH,  for  I  am - 
withered  -  away  :  Heal  me, 
YaUWeU,  for  my  bones 
are-shaken. 

4.  And  my  soul  is-shaken 
sore:  But  Thou,  YaHW^H, 
how  long?  (lit.  till  when?). 

5.  Return,  YtfHW<?H,  de- 


PSALM  6. 

1.  For  the  end,  a  Psalm  of 
David,  among  the  hymns, 
for  the  eighth. 

2.  O  Lord,  rebuke  me  not 
in  Thy  wrath  :  Neither 
chasten  me  in  Thine  anger. 

3.  Have-mercy  on  me,  O 
Lord,  for  I  am  sick :  Heal 
me,  O  Lord,  for  my  bones, 
are-vexed. 

4-  My  soul  also  is  griev¬ 
ously  vexed  :  But  Thou, 
O  Lord,  how  long? 

5.  Return,  O  Lord,  deliver 


PSALM  6. 


13 


liver  my  soul.  Save  me  for 
Thy  loving  kindness’  sake. 

6.  For  in  death  there  is  no 
remembrance  of  Thee :  In 
Sheol  who  shall  give  Thee 
thanks  ? 

7.  I-am-weary  with  my 
groaning  ;  I  make  my  bed  to 
swim  every  night :  I-water 
my  couch  with  my  tears. 

8.  Mine  eye  wastes-away 
for  grief  :  It-grows-old  be¬ 
cause  of  all  mine  adversaries. 

9.  Depart  from  me,  all  ye 
workers  of  iniquity  :  For 
Y^HW^H  has  -  heard  the 
voice  of  my  weeping. 

10.  Y^HWT  has-heard 
my  supplication  :  YaHWFH 
will-receive  my  prayer. 

1 1.  All  mine  enemies  shall- 
be  -  ashamed  and  sore 
shaken  :  They  -  shall  -  turn¬ 
back,  they-shall-be-ashamed 
in-a-moment. 


my  soul :  Save  me  for  Thy 
mercy  s  sake. 

6.  For  in  death  no  man 
remembers  Thee  :  Who  will 
give  Thee  thanks  in  the 
grave  ? 

7.  I-am-wearied  with  my 
groaning  :  Every  night  I- 
wash  my  bed  :  I-water  my 
couch  with  my  tears. 

8.  Mine  eye  is-troubled 
because  of  indignation :  I- 
am-worn-out  because  of  all 
mine  enemies. 

9.  Depart  from  me,  all  ye 
that  work  iniquity:  For  the 
Lord  has-hearkened  to  the 
voice  of  my  weeping. 

10.  The  Lord  has-hear¬ 
kened  to  my  supplication : 
The  Lord  has-accepted  my 
prayer. 

11.  Let  all  mine  enemies 

be-put-to-shame  and  sore 
troubled  :  Let  -  them  -  be 

turned-back  and  grievously 
put-to-shame  speedily. 


Plaint  of  the  godly  man  under  persecution ;  first  of  the 
vii.  Penitential  Psalms.  Title,  “  Basso,”  lit.  “  for  the  octave,” 
the  8th,  it  may  mean  for  male  voices,  cf.  1  Paral.  (Chron.)  xv.  21. 
v.  3.  “Bones”  for  “bodily  frame.”  v.  4.  “How  long  [wilt 
Thou  delay  Thy  succour]?”  Cf.  Ps.  lxxxix.  (90)  13;  Isai.  vi.  n. 
v.  6.  Cf.  Ecclus.  xvii.  26,  27.  “  Remembrance”  must  be  here  taken 
to  mean  “worship,”  “praise,”  as  we  infer  from  the  “give  Thee 
thanks”  of  the  2nd  hemistich.  “ Sheol ”  —  the  grave,  or  the 
nether  world  of  disembodied  spirits.  “  Hell,”  with  its  usual 
connotation,  is  a  misleading  rendering,  v.  7.  “I  water,”  &c, 


H 


PSALM  7. 


Gesenius  (Heb.  Lex.),  “  I  dissolve  (as  it  were)  my  couch,”  & c. 
Targum,  “I  wash.”  v.  8.  “  Eye,”  “features,”  “aspect,”  “my 
looks.”  S.  Jerom,  “My  eye  is  dimmed”  ( cciligavit ),  “Grief,” 
Ov\xo%  of  LXX.  (thymos),  stands  for  any  strong  feeling.  “  It  grows 
old,”  S.  Jerom,  Consumptus  sum ,  “I  am  worn  out,  wasted  away 
by  all  mine  enemies.”  vv.  9,  10.  Preterites  here  may  be  taken 
as  Preterites  of  confidence ;  “  has  heard  ”  =  “  will  surely  hear.” 


PSALM  7. 

1.  Shiggayon  of  David, 
which  he  sang  to  Y^HW^H  : 
concerning  the  words  of 
Kush  a  Benjaminite. 

2.  YtfHWVH,  my  God,  in 
Thee  do  -  I  -  take  -  refuge : 
Save  me  from  all  my  perse¬ 
cutors,  and  rescue  me : 

3.  Lest  he-tear  my  soul 
like  a  lion :  Crushing  [my 
bones],  while  there  is  no 
deliverer. 

4.  YtfHWYH,  my  God 
(’Elohay),  if  I-have-done 
this :  If  there-be  any  ini¬ 
quity  in  my  hands  ; 

5.  If  I-have-requited  him 
that  was  at  peace  with  me 
with  evil:  (Nay,  rather 
have-I-set  him  free  who  was 
mine  enemy  causelessly) ; 

6.  Let  the  enemy  pursue 
my  soul,  and  overtake  [it] : 
Yea,  let  him  tread-down  my 
life  to  the  earth :  And  lay 
my  glory  in  the  dust.  Selah. 

7.  Arise,  YtfHWYH,  in 
Thy  wrath,  uplift  -  Thyself 


PSALM  7. 

1.  A  Psalm  of  David, 
which  he  sang  to  the  Lord 
because  of  the  words  of 
Chusi  son  of  Jemini. 

2.  O  Lord,  my  God,  in 
Thee  do  I  trust :  Save  me 
from  all  that  persecute  me, 
and  deliver  me  ; 

3.  Lest  at  any  time  he 
seize  my  soul  as  a  lion : 
While  there  is  none  to  ran¬ 
som,  nor  to  save. 

4.  O  Lord  my  God,  if  I- 
have-done  this :  If  there  be 
iniquity  in  my  hands  : 

5.  If  I-have  requited  with 
evil  those  that  requited  me  : 
May  I  deservedly  perish 
empty  by  means  of  mine 
enemies : 

6.  Let  the  enemy  pursue 
my  soul,  and  overtake  it,  Let 
him  trample  my  life  on  the 
ground :  And  lay  my  glory 
in  the  dust. 

7.  Arise,  O  Lord,  in  Thy 
wrath,  and  be-exalted  in  the 


PSALM  7. 


15 


against  the  pride  of  mine 
adversaries  :  And  awake  for 
me,  Thou  who  hast  decreed 
justice  (lit  judgment)  : 

8.  So  shall  the  congrega¬ 
tion  of  the  peoples  surround 
Thee :  And  over  it  return- 
Thou  on  high. 

9.  Y0HW0H  judges  the 
peoples  :  Vindicate  me, 
YtfHWdT,  according  to  my 
justice,  and  to  mine  inno¬ 
cence  in  me  (or,  be  it  done 
to  me). 

10.  Oh,  let  the  wickedness 
of  the  wicked  come-to-an- 
end,  but  establish-Thou  the 
just  :  For  the  just  God 
searches  the  hearts  and  reins. 

11.  My  shield  is  upon 
God  :  Who  saves  the  upright 
in  heart. 

12.  God  is  a  just  judge: 
And  God  (i.e.,  ’El)  shows- 
His-indignation  every  day. 

13.  Surely  He-will  again 
whet  his  sword  :  He-has- 
trodden  His  bow,  and  made 
it  ready. 

14.  He  has  also  prepared 
for  Himself  the  weapons  of 
death  :  He  makes  his  arrows 
burning  ones  (or,  fiery 
[shafts]). 

15.  Lo,  he-travails  with 
iniquity:  Yea,  he-has-con- 


utmost-boundaries  of  mine 
enemies  :  And  awake,  O 
Lord  my  God,  according  to 
the  decree  Thou-didst-com- 
mand : 

8.  So  shall  the  congrega¬ 
tions  of  the  peoples  surround 
Thee :  And  for  this  cause 
do-Thou-return  on  high. 

9.  The  Lord  judges  the 
peoples:  Judge  me,  O  Lord, 
according  to  my  righteous¬ 
ness,  and  to  mine  innocence 
that  is  in  me. 

10.  Let  the  wickedness  of 
sinners  come  -  to  -  an  -  end, 
then  shalt  -  Thou  -  establish 
the  just-man,  O  God  that 
searchest  the  hearts  and 
reins.  (11)  Just  [is] 

My  help  from  the  Lord : 
Who  saves  the  upright  in 
heart. 

12.  God  is  a  just  judge, 
strong  and  patient  :  Will 
He-be-angry  every  day? 

1 3.  If  ye  be  not  converted, 
He  will  furbish  (brandish) 
His  sword  :  He-has-bent 
His  bow,  and  made  it  ready. 

14.  And  on  it  He-has- 
fitted  instruments  of  death : 
He-has-made  His  arrows  for 
the  raging-ones. 

15.  Lo,  he-travails  with 
injustice :  He-has-conceived 


PSALM  7. 


16 


ceived  mischief  and  has- 
brought-forth  falsehood. 

16.  He-has-dug  a  pit,  and 
deepened  it :  And  is-fallen 
into  the  chasm  he-has- 
wrought. 

1 7.  His  mischief  shall-re- 
turn  upon  his  own  head : 
And  his  violence  shall-come- 
down  upon  his  own  crown. 

1 8.  I-will-give-thanks  to 
Y#HWLH  according  to  His 
justice :  And  will-hymn  the 
name  of  YaHWeU  “El-yon 
(i.e.,  Most  High). 


trouble,  and  brought-forth 
iniquity. 

16.  He-has-opened  a  pit, 
and  dug  it  up  :  And-is  fallen 
into  the  ditch  which  he- 
made. 

17.  His  trouble  shall-re- 
turn  upon  his  own  head : 
And  his  iniquity  shall-come- 
down  on  his  own  crown. 

1 8.  I-will-give-thanks  to 
the  Lord  according  to  His 
justice  :  And  will-sing  to  the 
Name  of  the  Lord  Most 
High. 


David  (as  there  is  no  reason  for  questioning  this  ascription), 
declares  his  unshaken  trust  in  God,  his  innocence  of  the  charges 
brought  against  him,  he  is  ready  to  undergo  the  penalty  they 
involve,  if  proven ;  may  God  maintain  his  right,  he  promises 
thanksgiving,  in  full  assurance  that  he  will  be  righted.  The 
occasion  that  prompted  this  ode  is  probably  the  incident  narrated 
1  Kings  (Sam.)  xxiv.  1  —  8;  cf.  Ibid.  xxvi.  passim.  v.  1. 
“  Shiggayon  ”  occurs  only  here,  and  (in  Plural)  in  Hab.  iii.  1. 
Meanings  assigned  conjectural ;  Aben  Ezra  takes  it  for  the  first 
word  of  a  song,  to  the  air  of  which  this  Psalm  was  to  be  sung ; 
Qimchi,  for  a  kind  of  melody  (with  variations  of  music) ; 
Gesenius  (Heb.  Lex.)  renders  it  “hymn.”  “Concerning”  so 
Deut.  iv.  21.  “Kush”  means  an  Ethiopian,  but  is  here  a  proper 
name ;  of  whom  ?  we  know  not.  “  The  words  of  K  ”  may  be 
his  false  accusations,  or  his  hostile  “  doings.”  “  Ben-jaminite,” 
Vulg.,  LXX.,  and  S.  Jerom,  “  Son  of  Yemini,”  either  suits  the  text, 
v.  5.  S.  Jerom,  “If  I  have  retaliated  on  them  that  repay  evil  to 
me,  and  sent  mine  enemies  empty  away.”  Targum  renders  2nd 
clause,  “And  if  I  have  afflicted  them  that  vexed  me.”  As  the 
text  now  stands,  if  the  “and”  at  the  head  of  the  latter  half  of 
the  verse  be  taken  in  the  adversative  sense — “  Nay,  rather,”  &c. — 
we  may  render,  “  Nay,  rather  have  I  set  him  free  who  for  no 


PSALM  8. 


1 7 


reason  was  mine  enemy.”  “  Syriac,  If  I  have  repaid  evil  to  my 
benefactor,  and  have  afflicted  them  who  without  cause  were  mine 
enemies.”  v.  6.  “Soul,”  “life,”  “glory,”  are  equivalent  to  “me,” 
“  myself.”  v.  7.  S.  Jerom,  “  Elevare  indignans  super  hostes 
meos”  (Lift  Thyself  up  in  wrath  over  mine  enemies).  Vulg.  and 
LXX.  here  have  “boundaries,”  as  in  the  vowelless  text,  both 
words  have  the  same  consonants.  R.  Qimchi  with  Vulg.,  “in 
the  judgment  Thou  hast  decreed,”  i.e.,  “  according  to  the  decree, 
Thou  hast  commanded.”  v.  8.  “Over  it,”  the  congregation  of 
the  tribes  “  On  high.”  Targum,  “  to  the  house  of  Thy  majesty,” 
or,  to  Thy  judgment-seat  on  Sion,  or  in  heaven.  Vindicate  Thy 
dignity  by  letting  it  no  longer  appear  as  if  the  ungodly  were  to 
have  the  upper  hand.  v.  9.  Targum,  “And  according  to  my 
perfection  repay  me.”  v.  10.  LXX.,  followed  by  Vulg.  have 
detached  “  Just ,”  from  the  end  of  this  verse,  and  transferred  it  to 
v.  11.  v.  11.  God  bears  my  shield,  He  looks  to  my  defence; 
He  protects  me.  According  to  their  wont,  LXX.  eschew  the 
metaphor,  and  give  the  sense  thereof.  “  God  is  my  help  and 
defence.”  v.  12.  And  ’El  (  =  God).  LXX.  render  it  as  an 
adjective  “mighty,”  “strong,”  so  too  S.  Jerom  and  Targum,  “And 
in  His  might  He  is  angry,”  &c.  No  interrogation  here,  in  LXX. 
the  Latin  translator  has  misread  the  negative  me'e  as  an  interroga¬ 
tive  particle;  the  text,  taken  literally,  may  be  rendered,  “And 
God  foams  with  wrath  every  day.” 

v.  13.  “Trodden,”  as  a  large  bow  is  bent  and  strung  by 
putting  the  foot  against  it.  v.  14.  Targum,  Rashi,  Qimchi, 

“  His  arrows  against  the  persecutors  ”  (hot  pursuers).  S.  Jerome, 

“  He  makes  His  arrows  in  order  to  burn,  i.e.,  “  fiery  darts,  fiery 
bolts,  an  allusion  to  thunder-bolts.  vv.  15 — 17.  The  schemes 
of  the  ungodly  are  figured  by  a  pit-fall,  by  a  badly-built  house 
which  falls  on  the  builder’s  head.  v.  18.  “El’yon,  high,  exalted, 
hence,  “Most  High;”  cf.  Arab.  11  Alt. 

PSALM  8.  PSALM  8. 

I.  To  the  Chief-Musician  1.  For  the  end,  concerning 
on  the  Gittith,  a  Psalm  to  the  wine-presses,  a  Psalm  of 
David.  David, 


i8 


PSALM  8. 


2.  YTHWVH  ’Adoney-nu 
(i.e.  our  Lord),  how  glorious 
is  Thy  Name  in  all  the 
earth !  Who  hast-set  Thy 
glory  upon  the  heavens. 

3.  Out  of  the  mouth 
of  babes  and  sucklings 
Thou  -  hast-firmly  -  founded 
strength,  Because  of  Thine 
adversaries:  To  restrain  the 
enemy  and  the  self-avenger. 

4.  When  I-consider  Thy 
heavens,  the  work  of  Thy 
fingers :  The  moon  and 
stars,  which  Thou  -  hast  - 
established  (set-firm). 

5.  What  is  man,  that 
Thou-art-mindful  of  him? 
And  the  son  of  man,  that 
Thou-visitest  him? 

6.  For  Thou-hast-made- 
him  to-fall-short  but  little  of 
’Elohim  (i.e.,  the  angels) : 
and  crownest  him  with  glory 
and  honour. 

7.  Thou  -  makest  -  him  - 
to-rule  over  the  works  of 
Thy  hands  :  All-things  hast- 
Thou-put  under  his  feet ; 

8.  Sheep  and  oxen,  all  of 
them :  Yea,  also  the  beasts 
of  the  field : 

,9.  The  fowl  of  the 
skies,  and  fishes  of  the 
sea  :  [Whatsoever]  passes 
through  the  paths  of  the 
seas. 


2.  O  Lord,  our  Lord,  how 
wondrous  is  Thy  Name  in 
all  the  earth!  For  Thy 
magnificence  is  -  exalted 
above  the  heavens. 

3.  Out  of  the  mouth  of 
babes  and  sucklings  hast- 
Thou-perfected  praise,  be¬ 
cause  of  Thine  enemies : 
That  Thou  -  mightest  -  put- 
down  the  enemy  and  the 
avenger.  (Matth.  xxi.  16). 

4.  For  I-will-behold  Thy 
heavens,  the  works  of  Thy 
fingers  :  The  moon  and  stars 
which  Thou  -  hast  -  estab¬ 
lished. 

5.  What  is  man,  that 
Thou-art-mindful  of  him  ? 
Or  the  son  of  man,  that 
Thou-visitest  him  ? 

6.  Thou  -  madest  him  a 
little  less  than  angels : 
Thou-hast  crowned  him  with 
glory  and  honour.  (Heb. 
ii.  7.) 

7.  And  Thou-hast-set  him 
over  the  works  of  Thy 
hands. 

8.  All-things  hast-Thou- 
put  under  his  feet :  Sheep 
and  all  oxen,  yea,  also  the 
cattle  of  the  field ; 

9.  The  birds  of  the  sky, 
and  the  fishes  of  the  sea : 
Which  pass  through  the 
paths  of  the  sea. 


PSALM  9. 


19 


10.  Y^HWFH,  our  Lord:  10.  O  Lord,  our  Lord, 

How  glorous  is  Thy  Name  how  wondrous  is  Thy  Name 
in  all  the  earth!  in  all  the  earth! 

The  witness  of  the  starry  firmament  to  the  glory  of  the 
Creator ;  grateful  acknowledgment  of  His  condescension  to  man, 
whom  He  has  deputed  as  His  vicegerent  here  below. 

“  Gittith,”  Targum — “  upon  the  harp  David  brought  from 
Gath.”  LXX.  seem  to  have  read  Gittoth ,  plural  of  gath  (a  trough 
for  treading  the  grapes) ;  also  a  town  of  the  Philistines.  It  may 
mean  a  musical  instrument  used  at  Gath,  or  the  air  of  a  song  of 
the  press-treaders.  v.  2.  S.  Jerome,  “O  Lord,  our  Ruler” 
(Dominator  noster).  “  Glorious,”  lit.  “  bright.”  Other  renderings, 
the  text  being  obscure  :  “  For  Thy  glory  is  proclaimed  above  the 
heavens;”  “Who  hast  covered  [set  upon]  the  heavens  with  Thy 
glory.”  Gesenius  (imperative)  “Set  Thou  Thy  glory,”  &c., 
“Make  it  manifest  to  all”  is  inadmissible,  unexampled.  S.  Jerom. 
Who  hast  placed  Thy  glory  upon  the  heavens.”  v.  3.  “  Babes,” 

“  children  ”  rather.  “  Make  to  cease,”  to  hold  in  check,  to  still. 
“Avenger,”  Gesenius,  “  desirous  of  vengeance;”  cf.  Ps.  xliii.  (44) 
17,  where  it  is  applied  to  the  heathen  powers.  “Founded 
strength  ”  exactly  efle/xeMWa?  Kparos  of  Aquila  ( ethemelidsas 
kratos );  S.  Jerom,  “  Perfecisti  laudem”  (as  in  Vulg.);  Syriac, 

“  Disposuisti  laudem  ”  (hast  framed  praise).  v.  6.  Cf.  Heb.  ii. 

7 — 9  ;  “  Little  less  ”  may  imply  “  but  little  inferior  to,”  or,  “  a  little 
while  lower  than.” 


PSALM  9. 

I.  To  the  Chief-Musician 
upon  muth  labben  ;  a  Psalm, 
to  David. 

2.  (Aleph)  I  will  -  give- 
thanks  to  YtfHWTH  with  all 
my  heart :  (Aleph).  I-will- 
recount  all  Thy  wondrous- 
works. 

3.  (Aleph).  I-will-be-glad 


PSALM  9. 

1.  For  the  end,  concerning 
the  secrets  of  the  son,  a 
Psalm  of  David. 

2.  I-will-give-thanks  to 
Thee,  O  Lord,  with  my 
whole  heart :  I -will-recount 
all  Thy  wondrous-works. 


3.  I-will-rejoice  and  exult 


20 


PSALM  9. 


and  exult  in  Thee  :  (Aleph). 
I-will-sing-praise  to  Thy 
Name,  “El’yon  (i.e.,  Most 
High). 

4.  (Beth).  When  mine 
enemies  turn  back :  They- 
stumble  and  perish  at  Thy 
presence. 

5.  For  Thou-hast-main- 
tained  my  right  and  my 
cause  :  Thou-art-sitting  on  a 
throne  judging  justly  (or,  a 
just  judge). 

6.  (Gimel).  Thou-hast-re- 
buked  nations,  Thou-hast- 
destroyed  the  wicked  :  Their 
name  hast-Thou-blotted  out 
for  ever  and  ever. 

7.  (He).  The  enemy ; 
there  is  an  eternal  end  of 
[their]  destructions  ;  yea, 
Thou  -  hast  -  wasted  cities  : 
Their  name  is-perished,  their 
[very  nanie]. 

8.  (Waw).  But  Y^HWT 
sits  [as  King]  for  ever :  He- 
has-established  His  throne 
for  judgment. 

9.  (Waw).  And  HE  shall- 
judge  the  world  in  justice  : 
He-shall  -  administer  -  judg¬ 
ment  to  the  peoples  in  up¬ 
rightness. 

10.  (Waw).  And  Y^HW^H 
will-be  a  high-tower  for  the 
oppressed  :  A  high-tower  at 
times  [when  they  are]  in 
distress. 


in  Thee :  I -will-sing  to  Thy 
Name,  Thou  Most  High. 

4.  When  mine  enemies 
are-turned  back  ;  They- 
shall-be-feeble  and  perish  at 
Thy  [angry]  countenance. 

5.  For  Thou-hast-main- 
tained  my  cause  and  my 
right  •.  Thou-art-sitting  on  a 
throne,  that  judgest  justly. 

6.  Thou-hast-rebuked  the 
heathen,  and  the  ungodly 
has  -  perished  :  Thou  -  hast- 
blotted-out  their  name  for 
ever,  even  for  ever  and  ever. 

7.  The  enemy’s  swords 
have-failed  utterly  ;  And 
Thou-hast-destroyed  their 
cities  :  Their  memorial  is- 
perished  with  a  crash ; 

8.  But  the  Lord  endures 
for  ever :  He-has-prepared 
His  throne  for  judgment : 

9.  And  He  Himself  will- 
judge  the  world  in  justice  : 
He-will-judge  the  nations  in 
uprightness. 

10.  The  Lord  also  is-be- 
come  a  refuge  for  the  poor : 
A  seasonable  help,  in  afflic¬ 
tion. 


PSALM  Q. 


21 


1 1.  (Waw).  And  they-that- 
know  Thy  Name  will-hope 
in  Thee  :  For  Thou  hast  not 
forsaken  them  -  that  -  seek 
Thee,  YaUWeU. 

1 2.  (Zayin).  Sing-praise 
to  YHTWTi,  who-dwells  in 
Tsiyyon  (i.e.,  Sion)  :  Publish 
among  the  peoples  His 
doings. 

13.  For  [when]  making- 
inquisition  for  blood,  He-re- 
members  them :  He-forgets 
not  the  cry  of  the  poor 
(lowly,  meek). 

14.  (Cheth)  Be-gracious  to 
me,  Y#HW<?H  ;  Behold  mine 
affliction  [which  I  suffer]  of 
them-that-hate  me  :  Who 
liftest  me  up  from  the  gates 
of  death ; 

15.  That  I-may-publish  all 
Thy  praise  in  the  gates  of 
the  daughter  of  Sion  :  I- 
will-exult  in  Thy  saving- 
help. 

16.  (Teth).  The  nations 
are-sunk-down  in  the  pit 
they-have-made  :  In  the  net 
which  they-hid  is  their  own 
foot  taken. 

17.  YH“  has-made-Him- 
self  -  known,  He  -  has  -  exe¬ 
cuted  judgment ;  He-snares 
the  wicked  in  the  work  of 
his  own  hands :  Higgayon 
Selah. 


11.  And  let  them  that 
know  Thy  Name  hope  in 
Thee:  For  Thou,  O  Lord, 
failest  not  them-that-seek 
Thee. 

12.  Sing-praises  to  the 
Lord,  who  dwells  in  Sion  : 
Declare  His  dealings  among 
the  nations : 

13.  For  [in]  making-in¬ 
quisition  for  blood,  He-re- 
members  them :  He-forgets 
not  the  cry  of  the  poor. 

14.  Have-mercy  on  me,  O 
Lord :  Behold  my  affliction 
[which  I  suffer]  of  mine 
enemies : 

15.  Thou  that  liftest  me 
up  from  the  gates  of  death : 
That  I-may-declare  all  Thy 
praises  in  the  gates  of  The 
daughter  of  Sion. 

16.  I-will-exult  in  Thy 
salvation.  The  nations  are- 
stuck-fast  in  the  destruction 
they-planned.  In  the  very 
snare  which  they-hid  is  their 
own  foot  taken. 

17.  The  Lord  is-known 
[as]  executing  judgment : 
The  sinner  is-taken  in  the 
works  of  his  hands. 


PSALM  id 


22 


1 8.  (Yodh).  The  wicked 
shall-be-turned-back  into 
Sheol :  All  nations  that  for¬ 
get  God. 

19.  (Kaph).  For  the  needy 
shall  not  always  be  for¬ 
gotten  :  Nor  the  expectation 
of  the  poor  perish  for  ever. 
[Or]  Shall  the  expectation  .  . 
perish,  etc.  ? 

20.  Arise,  YH“,  let  not 
man  prevail :  Let  the  nations 
be-judged  in  Thy  sight. 

21.  Put  fear  upon  them, 
Y^KPAYH  ;  Let  the  nations 
know  that  they  are  but  men. 
Selah. 

[Lit.  that  men  they  are.] 


18.  Let  sinners  be-turned- 
back  into  the  nether-world : 
[Even]  all  the  nations  that 
forget  God. 

19.  For  the  poor  shall  not 
always  be  forgotten :  The 
patience  of  the  poor  shall 
not  perish  for  ever. 

20.  Arise,  O  Lord,  let 
not  man  prevail :  Let  the 
heathen  be-judged  in  Thy 
sight. 

21.  Set,  O  Lord,  a  law¬ 
giver  over  them :  That  the 
heathen  may-know  that  they 
are  men. 


PSALM  10  (Hebrew  reckoning). 


1.  (Lamedh).  Why,  YH“, 
standest-Thou  aloof?  [Why] 
hidest  -  Thou  -  Thyself  in 
times  of  trouble? 

2.  Through  the  pride  of 
the  wicked  man,  the  afflicted 
burns  :  Let-them-be-taken 
in  the  plots  that  they-have- 
devised. 

3.  For  the  wicked  be¬ 
haves  arrogantly  [according 
to]  the  lust  of  his  soul :  And 
the  plunderer  renounces, 
contemns  Y^HW^H. 

4.  [As  for]  the  wicked,  in 


1.  Why  standest-Thou 
afar  off,  O  Lord  ?  [Why] 
dost-Thou-overlook  [us]  in 
times  of  need,  in  distress? 

2.  While  the  ungodly  acts- 
arrogantly,  the  poor  man  is- 
set-on-fire :  They-are-taken 
in  the  crafty-counsels  which 
they-have-devised. 

3.  For  the  sinner  boasts- 
him  of  the  lusts  of  his  soul : 
And  the  unjust  blesses  him¬ 
self. 

4.  The  sinner  provokes 


PSALM  IO. 


23 


his  scornfulness  [he  saith,] 
f  He  will  in  nowise  inquire  ’ : 

‘  There  is  no  God  ’ — is  the 
sum  of  all  his  thoughts. 

5.  His  ways  are-firm  (i.e. 
prosperous)  at  all  time  ;  Thy 
judgments  are  far  above  out 
of  his  sight :  [As  for]  all  his 
adversaries,  he-puffs  at  them. 

6.  He  saith  in  his  heart,  I 
will  in  nowise  be  moved : 
To  generation  and  genera¬ 
tion  [I  shall  be  one]  who  is 
not  in  evil  [plight]. 

7.  His  mouth  is  full  of 
perjury,  deceit,  and  fraud : 
Under  his  tongue  are  mis¬ 
chief  and  iniquity  [better, 
“trouble  ”]. 

8.  He-sits  in  an  ambush  of 
covered-places ;  In  lurking- 
places  he  slays  the  inno¬ 
cent  :  His  eyes  lie-in-wait 
for  the  hapless. 

9.  He-lurks  in  the  covert 
as  a  lion  in  his  den ;  He 
lurks  to  seize  the  poor :  He- 
seizes  the  poor,  when  he- 
draws  him  in  his  net. 

10.  He  -  stoops,  he  - 
crouches :  And  the  hapless 
fall  by  his  strong  ones  (i.e., 
strength,  strong  claws?). 

1 1.  He-saith  in  his  heart, 
God  has  -  forgotten  :  He- 


the  Lord  :  According  to  the 
abundance  of  his  anger,  He- 
will  not  inquire  (or,  he  will 
not  seek  [after  Him]). 

5.  God  is  not  before  him. 
Defiled  are  his  ways  at  all 
times.  Thy  judgments  are 
far  removed  from  his  sight : 
he  will  -  gain  -  the  -  mastery 
over  all  his  enemies. 

6.  For  he  saith  in  his 
heart,  I  shall  not  be  moved 
to  all  gen  rations,  [continu¬ 
ing]  without  adversity. 

7.  His  mouth  is  full  of 
cursing,  bitterness  and 
fraud :  Under  his  tongue 
are  trouble  and  pain. 

8.  He  lies  in  wait  with 
rich-men  in  secret-places,  to 
murder  the  innocent-man : 

9.  His  eyes  are  set  against 
the  poor.  He-lies-in-wait 
under  covert,  as  a  lion  in  his 
lair.  He  -  lies  -  in  -  wait  to 
ravish  the  poor,  to  ravish 
the  poor,  when  he  drags  him 
[after  him']. 

10.  He  will  bring  him 
down  in  his  snare :  He  will- 
stoop  and  fall,  when  he-has- 
mastered  the  poor. 

11.  For  lie-says  in  his 
heart,  God  has  forgotten : 


24 


PSALM  10. 


hides  His  face,  He  wiil 
never  take  notice. 

12.  (Qoph).  Arise,  YaH- 
W<?H  ;  ’El  (i.e.  O  God),  lift- 
up  Thy  hand:  Forget  not 
the  poor  (or,  meek,  afflicted). 

13.  Wherefore  does  the 
wicked  contemn  God  ?  [And] 
say  in  his  heart,  Thou  wilt 
not  require? 

14.  (Resh).  Thou-hast- 
seen  [it]  ;  for  ’tis  THOU  that 
beholdest  travail  and  grief, 
to  set  [it]  in  Thy  hand : 
With  Thee  the  hapless  one 
leaves  [it];  THOU  hast-been 
the  helper  of  the  orphan. 

15.  (Shin).  Break  the  arm 
of  the  wicked :  And  as  for 
the  evil-doer,  Thou-shalt- 
punish  his  wickedness, 
Thou-shalt-find  none. 

16.  YH“  is  King  for  ever 
and  ever :  The  nations  are- 
perished  out  of  His  land. 

1/.  (Tau).  YaHWeYL, 
Thou-hast-heard  the  desire 
of  the  meek  :  Thou-wilt- 
sustain  their  heart,  Thou- 
wilt-apply  Thine  ear ; 

18.  To  right  the  orphan 
and  the  oppressed  :  That 
frail  man  from  the  earth  may 
no  longer  cause-terror. 


He  -  has  -  turned  -  away  His 
face,  so  as  never  to  look : 

12.  Arise,  O  Lord  God, 
uplifted-be  Thy  hand:  For¬ 
get  not  the  poor. 

13.  Wherefore  has  the 
ungodly  provoked  God  ? 
For  he  says  in  his  heart,  He 
will  not  require  [it]. 

14.  Thou-seest  [it],  for 
Thou  observest  trouble  and 
grief,  to  deliver  them  into 
Thy  hands :  The  poor  has- 
been-left  to  Thee ;  Thou- 
hast-been  a  helper  to  the 
orphan. 

15.  Shatter-Thou  the  arm 
of  the  sinner,  and  of  the 
wicked-man ;  his  sin  shall- 
be-sought-for,  and  shall  not 
be  found. 

16.  The  Lord  reigns  for 
ever,  and  to  endless  ages : 
Ye  Gentiles  shall-perish  out 
of  His  land. 

17.  The  Lord  has-heard 
the  desire  of  the  poor : 
Thine  ear  has-been-atten¬ 
tive  to  the  preparation  of 
their  heart : 

18.  To  right  the  orphan 
and  afflicted :  So  that  man 
may  no  longer  magnify 
himself  upon  the  earth. 


Pss.  9  and  10  (in  the  Hebrew  reckoning)  appear  in  LXX.  and 
Vulg.  as  one  Ps.  In  favour  of  the  tradition  followed  by  LXX. 
we  may  urge  that  Ps.  10  has  no  title  :  the  two  poems  are  marked 


PSALM  to. 


25 


<«A*  .«■  ■  -  - ...V't  '  •  1 — —•.■ft  ut, _ • 

by  the  same  peculiarities  of  expression  (cf.  ix.  10.  and  x.  1 ;  ix.  20 
and  x.  12,  16,  18);  the  imperfect  acrostic  of  Ps.  9  is  continued 
in  Ps.  10  (and  as  though  the  Poet  intended  to  adapt  the  non¬ 
acrostic  vv  (2 — n)  to  the  scheme  at  some  future  time),  a  leap 
is  made  from  Lamedh,  the  12th,  to  Qoph,  the  19th  letter.  On  the 
other  hand,  while  Ps.  9  is  a  jubilant  thanksgiving  for  the  Divine 
judgments  executed  upon  hostile  neighbours,  in  Ps.  10.  the  Poet 
views  it  as  still  in  the  future,  and  seeks  to  hasten  its  accomplish¬ 
ment  by  prayer.  It  may  thus  be  deemed  a  supplement,  rather 
than  a  continuation  of  Ps.  9. 

“ Al-muth  labben  in  Title  is  rendered  in  Targum  “on  the 
death  of  the  (his)  son;”  it  may  mean,  “on  the  death  of  Labben ,” 
a  person  unknown  to  history.  LXX.,  with  Aquila,  Theodotion, 
&c.,  read  “ al  “ al’inoth ,  (the  secrets,  hidden  things)  from  “ alam 
(he  hid) ;  if  it  be  taken  as  the  Plural  of  “ almah  (a  virgin),  it  may 
be  a  musical  direction — for  maidens’  [voices]  Soprano.  R.  Qimchi 
takes  it  for  a  musical  instrument.  But  here,  as  elsewhere,  we 
have  but  contradictory  guesses.  The  meaning  is  irrecoverably  lost. 

v.  4.  S.  Jerom.  “  When  mine  enemies  shall  have  fallen  back, 
sunk  to  the  ground,  and  have  perished  from  Thy  presence.” 
v.  6.  “  Blotted  out,”  properly,  “  wiped  out,”  “  rubbed  out,”  as 
with  a  sponge.  “  Nations,”  in  text  gd-yim  ( —  Gentiles,  heathen), 
v.  7.  “  Destructions,”  wastings,  ravages,  desolations.  LXX., 
with  P’shitta  Syriac  and  R.  Rashi ;  read  here  charaboth  (swords) 
instead  of  chorabdth  (ruins)  of  the  present  ( pointed )  text. 
“Wasted,”  properly  “plucked  up,”  as  plants.  “Their  [very 
name],”  or,  “  of  them  [I  say],”  but  lit.  —  “  they.”  S.  Jerom, 
“  Cum  ipsis  ”  (along  with  them).  LXX.  connected  hmh  of  their 
vowelless  text  with  h&mah  ( -  he  made  a  noise),  and  render, 
met ’  eechou  (with  a  noise,  a  sound,  a  crash),  v.  10.  “A  high 
refuge,”  mis’ gab  h  (  =  a  high  tower,  a  lofty  place,  and  hence, 
inaccessible  to  enemies),  rendered  by  LXX.  (usually),  “  a  refuge.” 
“  In  (at)  times  [when  they  are]  in  very  distress,”  so  literally  ;  but 
Qimchi,  “  At  times  of  cutting  off,”  i.e.,  when  all  hope  is  cut-off 
=  “  at  times  of  desperation” — Valeat  quantum.  LXX.,  At  fitting- 
times,  in  affliction.  S.  Jerom  here  renders  it,  “an  opportune 
height”  (elevatio)  in  trouble  (angustia)  ;  at  x.,  v.  1,  “  In  times  of 
trouble”  (angustias).  v.  13.  “Poor,”  so  LXX.  and  Vulg.- 


26 


PSALM  10. 


“meek,”  an  alternative  rendering,  v.  14.  “Gates  of  death,”  cf. 
“gates  of  daughter  of  Sion,”  i.e.,  the  inhabitants  of  Jerusalem, 
v.  17.  Targum,  “The  judgment  He  has  executed  is  manifest 
before  the  Lord.”  “  Higgayon.”  Gesenius  (Heb.  Lex.  s.v.)  “  the 
sound  of  the  harp ;  ”  he  takes  it  for  a  musical  sign.  LXX. 
odee  diapsalmatos  (a  song  of?) ;  Symmachus,  melos  diapsalmatos 
(an  air  of?)  ;  Aquila,  odee  aei  (a  song  for  ever?).  It  may  be,  for 
aught  that  can  be  ascertained,  a  musical  direction,  v.  18.  “  Sheol,” 
LXX.  “  Hades,”  Vulg.  “  infernum  ;  ”  “hell”  in  Douai  version; 
properly,  the  grave,  or  the  nether  world,  the  abode  of  disembodied 
spirits  ;  cf.  “  He  descended  into  hell  ”  of  our  Baptismal  Creed. 
It  has  not  the  same  connotation  as  “  hell  ”  has  with  us,  assuredly 
not  in  the  Old  Testament,  v.  21.  S.  Jerome,  “Pone,  terrorem 
eis”  (Put  fear  upon  them,  Put  them  in  fear).  LXX.,  with  a 
vowelless  text,  read  moreh  ( =  a  doctor,  a  lawgiver)  instead  of 
mordh  (fear,  or  an  object  to  be  feared).  In  Aramaean  use, 
more ,  is  “a  ruler,”  “  a  lord.”  “  Set  over  them  one  they  will 
fear.” 

Psalm  10  [in  the  Hebrew  Psalter].  In  the  Latin  Vulgate, 
the  verses  of  this  Psalm  are  numbered  as  in  the  Hebrew  Psalter 
(1  — 18),  as  if  it  were  a  separate  poem.  v.  2.  Targum,  “the 
afflicted  suffers  persecution;”  S.  Jerom,  “the  poor  man  burns 
in  the  pride  of  the  ungodly.”  “  Let  them  be  taken,”  &c.,  Targum. 
Ab.  Ezra,  and  Qimchi  render  this  as  an  imprecation  on  the 
persecutors.  Quibus  cogitant,  for  quoe  cogitant  of  Vulg.  is  due  to  a 
literal  rendering  of  the  Greek  idiom  in  LXX.  (hois  dialogizontai ). 
v.  3.  “  Glories,”  rather  “  speaks  (acts,  behaves)  arrogantly,” 
“according  to  his  soul’s  lust.”  “The  plunderer,”  “the  spoiler 
renounces,”  &c.  [or,]  “blesses  the  plunderer  and  contemns  YH  ” 
— an  admissible  rendering.  Aben  Ezra,  “  For  he  (the  wicked) 
praises  the  wicked  [one  of  the  same  kidney]  on  account  of  the 
lusts  of  his  soul,  and  blesses  the  covetous  [who]  provokes  the 
Lord.”  “  Bless,”  the  Hebrew  equivalent  primarily  means  (“to 
bend  the  knee”)  “to  greet,”  so  in  Gaelic,  “to  take  leave  of,”  so  too 
in  Gaelic;  “to  imprecate;”  but  the  meaning  of  “reviling,”  of 
“  blaspheming  ”  [God]  is  questionable.  Applying  it  in  the  third 
acceptation  we  may  fairly  render  it  here,  “  he  renounces  .  .  . 
God.”  LXX.  transfer  this  last  clause  to  v.  4.  “  The  height 


2; 


PSALM  10. 


of  his  nose  ”  lit.  in  text  for  “  scornfulness/’  “  arrogance,”  the  pride 
he  shows  in  his  countenance,  rather  than  “  anger,”  as  rendered  by 
LXX.  and  S.  Jerom.  “He  will  not  (  —  in  no  wise)  require” 
=  take  cognizance  of  sin  and  wrong:  cf.  ix.  13,  v.  13,  infra. 
v.  5.  Targum,  “All  his  ways  will  prosper.”  LXX.  refer  the  verb 
to  chalal  (he  polluted,  profaned).  “  Puffs,”  so  literally  ;  Targum, 
“  will  be  angry,”  i.e.,  show  his  anger  by  a  puffing  of  his  mouth, 
cf.  Acts  ix.  1.  S.  Jerom,  “despicit,”  ( =  looks  down  upon),  thus,  with 
LXX.,  giving  the  sense  of  the  verb,  “  puff,”  “  blow.”  v.  6. 
S.  Jerom — -“  In  every  generation  I  shall  be  without  ill ;  ”  Syriac — 
“  I  shall  never  be  moved  from  planning  evil ;  ”  Targum— “  from 
doing  evil.”  v.  7.  Targum,  “  Curses,”  “  Mischief,”  or  “  travail 
and  grief.”  v.  8.  “  He  sits  in  a  well-covered  ambush  ;  ” 
chatserim  (Singular,  chdiser),  “  a  covered,”  “  enclosed  place  ;  ”  the 
“lair”  of  a  beast  of  prey;  here,  as  in  Nehem  (2  Esdr.)  xi.  27  ; 
Gen.  xxv.  16;  it  is  rendered  “villages.”  S.  Jerom,  “juxta 
vestibula  in  absconditis  ”  (he  sits  lurking  by  the  forecourts  in 
lurking  places),  conformably  with  Symmachus.  Targum — “  in 
the  snares  of  courts.”  LXX.  (if  they  translated  from  dictation), 
may  easily  have  mistaken  the  word  for  another  akin  to  it  in  sound, 
(“  askerimf  rich  men).  Qimchi  takes  it  for  an  unfenced  hamlet. 
“Eyes,”  Targum,  “privily  watch,”  “secretly  observe.”  v.  10. 
S.  Jerom,  “  Et  confractum  subjiciet,  et  irruet  viribus  suis  valenter  ” 
(And  he  will  crush  and  lay  him  low,  and  rush  upon  him  violently 
in  (with)  his  strong  ones)  ;  Targum,  “  And  the  poor-man  will  fall 
by  the  strength  of  his  snares.”  Gesenius  understands  it  of  the 
strong  limbs  of  the  lions,  viz.,  teeth,  claws;  some  few  of  “the 
lion’s  whelps.”  v.  1 2.  “  Poor,”  “  the  afflicted  ”  according  to 
the  Kdthibh  ( written  text),  but  “meek,”  or  “lowly”  according  to 
Qeri  (to  be  read )  of  the  marginal  emendation.  v.  14.  “To 
give  (set,  put)  [it]  into  Thy  hand,”  to  take  it  in  hand,  to  make 
it  a  matter  of  Thy  care  and  concern. 

v.  15.  “Break  .  .  .  arm,”  shatter  his  strength:  “arm,” 
“  hand  ”  are  constantly  used  to  express  strength.  “  Punish,”  lit. 
“  Seek  out,”  take  account  of,  not  only  to  punish,  but,  as  implied 
by  “  Break  the  arm,”  &c.,  to  deprive  him  of  the  power  he  has 
misused,  v.  17.  “Sustain”  (  =  keep  up,  cheer):  “prepare”  is 
the  usual  rendering  of  LXX.,  and  Vulg.  who  here  have  taken 


PSALM  10  (il). 


takhin  of  text  for  the  verbal  noun,  “preparation,  “disposition.” 
The  verb  is  not  precatory,  as,  like  the  jussive  future,  it  would  take 
the  apocopated  form.  v.  18.  St.  Jerom.  “And  that  man  of  the 
earth  may  in  no  wise  continue  to  behave  arrogantly.”  We  may 
render,  “So  that  frail-man  from  the  earth  may  no  longer  terrify” 
— or,  “So  that  frail-man  may  no  more  be  terrified  from  off  the 
earth  the  former  is  better  suited  to  ix.  20,  where  “  man  ”  means 
the  persecutor. 


PSALM  10  (11). 

1.  To  the  Chief-Musician, 
to  David.  In  YaUWeH. 
doT-take-refuge :  How  say- 
ye  to  my  soul :  Flee  [as]  a 
bird  to  your  mountain? 

2.  For,  lo!  the  wicked 
bend  the  bow,  They-make- 
ready  their  arrow  on  the 
string:  To  shoot  in  dark¬ 
ness  the  upright  in  heart. 

3.  When  the  foundations 
are-demolished :  What  can 
the  just  do  ? 

4.  YH“-He  is  in  the 
temple  of  His  holiness : 
YH“,  in  the  heavens  is  His 
throne ;  His  eyes  behold, 
His  eyelids  try  the  sons  of 
man. 

5.  YtfHWHI  tries  the 
just-man ;  But  the  wicked 
and  the  lover  of  violence  *. 
His  soul  hates. 

6.  He-shall-rain  upon  the 


PSALM  10  (11). 

1.  For  the  end,  a  Psalm 
of  David.  2.  In  the  Lord 
put- 1 -my- trust ;  how  say-ye 
to  my  soul :  Flee  to  the 
mountains  as  a  sparrow  ? 

3.  For,  lo!  the  sinners 
have  -  bent  [their]  bow  : 
They  -  have  -  prepared  their 
arrows  for  the  quiver  :  That 
they-may-shoot  in  darkness 
the  upright  in  heart. 

4.  For  they  have-pulled- 
down  what  Thou  didst- 
frame :  But  what  has  the 
just  done? 

5.  The  Lord  is  in  His 
holy  temple  ;  The  Lord,  in 
heaven  is  His  throne  :  His 
eyes  look-upon  [the  poor], 
His  eyelids  try  the  sons  of 
men. 

6.  The  Lord  tries  the  just 
and  the  ungodly :  But  he 
that  loves  iniquity  hates  his 
own  soul. 

7.  He  shall  rain  upon 


PSALM  10  (il). 


29 


wicked  snares:  Fire,  and 
brimstone,  and  a  scorching 
blast  shall  be  the  portion  of 
their  cup. 

7.  For  YH“  is  just,  He- 
loves  just  -  deeds  :  The 
upright  shall  -  behold  His 
face. 

This  Psalm  obviously  refers  to  a  season  of  danger ;  the  Poet, 
beset  by  jealous  and  malignant  foes,  receives  friendly  warning  to 
seek  refuge  in  flight.  The  Psalm  should,  in  all  probability,  be 
assigned  to  the  latter  period  of  David’s  residence  at  the  Court  of 
Saul.  The  reference  by  Delitzsch  and  others  to  the  time  of  the 
rebellion  of  Absalom  is  somewhat  at  variance  with  2  Kings 
(Sam.)  xv.  13,  14. 

vv.  1 — 3  are  put  into  the  mouth  of  the  Psalmist’s  friends. 
“  Flee,”  the  bird  pursued  by  the  fowler  takes  refuge  in  the 
mountain  forest ;  the  metaphor  of  a  harried  bird  is  continued  in 
the  next  verse.  “Your  mountain,”  in  text  har^khem  ;  LXX.  may 
have  read  Kmd  (“  as,”  “  like  as  ”),  which  the  sense  requires,  and 
as  S.  Jerom  supposes  (“ ut  avis”  as  a  bird),  v.  2.  “Bend”  lit. 
“  tread,”  as  is  usual  in  stringing  a  bow.  v.  3.  “  Foundations  ” — 
Gesenius,  “columns,”  the  pillars  of  the  state,  princes,  nobles. 
S.  Jerom.  For  the  laws  are  set  at  naught  (dissipatse  sunt),  v.  4. 
“Temple”  not  made  with  hands,  as  results  from  “heavens”  in 
hemistich  b ,  cf.  Acts  xvii.  24 ;  Heb.  ix.  24.  v.  5.  “  His  soul 
hates,”  LXX.  and  Vulg.  “  hates  his  soul.”  v.  6.  “  Scorching 
blasts,”  viz.,  “  a  wind  of  ” — denotes  a  pestilent  wind,  es  simum  of 
the  Arabs,  “  a  wind  of  burnings,”  i.e.,  “a  burning  wind.”  “Portion,” 
&c.,  their  lot,  their  doom.  v.  7.  “Just  deeds,”  lit.  “justices,” 
&c.  He  judges  uprightly  ;  S.  Jerome,  “  Their  faces  shall  behold 
the  upright  (rectum),  or  that  which  is  upright,  cf.  Ps.  xvi  (17)  3  > 
Prov.  iv.  25.  “Upright”  ( -yashar  in  text)  may  be  taken  as  an 
adverbial  accusative,  “  uprightly.” 


sinners  snares:  Fire,  and 
brimstone,  and  a  stormy 
blast  shall  be  the  portion  of 
their  cup. 

8.  For  the  Lord  is  just, 
and  loves  just-deeds  :  His 
face  beholds  uprightness. 


30 


PSALM  II  (12). 


PSALM  11  (12). 

1.  To  the  Chief-Musician 
upon  the  Sh’mimth,  a  Psalm 
to  David. 

2.  Help,  YaUWeli,  for 
the  godly-man  is-no-more : 
For  the  faithful  fail  from 
[among]  the  sons  of  man. 

3.  Falsehood  do  -  they  - 
speak  every-one  with  his 
neighbour  : 1  Deceitful  -  lan- 
guage-do-they-speak,  with  a 
double  heart 

4.  May  Y^HW^H  cut-off 
all  flattering  lips  :  The 
tongue  that  speaks  great- 
things  : 

5.  Who  have-said,  We- 
have  -  power  over  our 
tongues ;  Our  lips  are  our 
own :  Who  is  lord  over  us? 

6.  For  the  plunder  of  the 
poor,  for  the  groaning  of 
the  needy,  Now  will-I-arise, 
saith  YH“ :  Twill-set  [him] 
in  the  safety  for  which  he- 
pants. 

7.  The  words  of  YH“  are 
pure  words,  are  silver  to  the 
earth,  smelted  in  a  crucible : 
Fined  seven-times. 

8.  Thou,YH“  shalt-guard 


PSALM  11  (12). 

1.  For  the  end,  a  Psalm  of 
David,  for  the  eighth. 

2.  Save  me,  O  Lord,  for 
the  godly-man  has-failed : 
Truths  are  -  become  -  rare 
among  the  sons  of  men. 

3.  Every-one  has-spoken 
vanity  to  his  neighbour : 
Their  lips  are  -  deceitful, 
they  -  have  -  spoken  with  a 
double  heart. 

4.  May  the  Lord  destroy 
all  deceitful  lips  :  And 
tongue  speaking  -  great  - 
words : 

5.  Who  have-said,  We 
will  -  magnify  our  tongue  ; 
Our  lips  are  our  own  :  Who 
is  our  lord? 

6.  For  the  misery  of  the 
destitute,  and  the  sighing  of 
the  poor,  Now  will-I-arise, 
saith  the  Lord :  I-will-set 
[them]  in  safety,  I-will-deal- 
boldly  with  it  ([or ]  I-will- 
speak  thereof  openly). 

7.  The  oracles  of  the 
Lord  are  pure  oracles  ;  [As] 
silver  tried-in-the-fire,  a  test 
(standard)  for  the  [whole] 
earth :  Purified  seven-times. 

8.  Thou,  O  Lord,  shalt- 


1  Ephes,  iv.  25. 


PSALM  II  (12). 


31 


them  :  Shalt  -  protect  him 
from  this  generation  for 
ever. 

9.  The  wicked  walk  on 
every  side :  Like  the  rising 
of  a  tempest  upon  the  sons 
of  man. 


keep  us  and  protect  us  from 
this  generation  for  ever. 

9.  The  ungodly  walk 
around  :  According  to 

Thine  exaltedness  Thou 
hast  multiplied  the  children 
of  men. 


This  Psalm  is  assigned  by  Thalhofer  to  the  period  of  David’s 
persecution  by  Saul,  during  which  the  Poet  had  many  oppor¬ 
tunities  of  seeing  that  steadfast  fidelity  is  rarely  to  be  found 
among  men.  This  (vv.  1 — 5)  is  the  motive  of  his  petition  for 
deliverance,  which  is  met  by  a  promise  of  redress  (vv.  6,  7),  and 
passes  into  an  expression  of  confident  expectation  (vv.  8,  9). 

v.  1.  “Sh’mimth”  (possibly),  “in  a  lower  octave,”  basso. 
v.  2.  The  faithful,  “  the  steadfast ;  ”  in  text,  lit.  “Faithfulnesses,” 
but  the  parallelism  of  “  the  godly  man  ”  requires  the  concrete 
term.  v.  3.  “  Deceitful  language,”  lit.  “  lip  of  smoothnesses,” 
soothing,  flattering — “  lip  ”  is  constantly  used  for  “  language,”  cf. 
Gen.  xi.  1.  “Double  heart,”  in  text,  “heart  and  heart,”  cf. 
1  Paral.  (Chron.)  xii.  33.  v.  5.  “To  our  tongue  we  will  give  free 
scope,”  or,  “  Over  our  tongue  we  have  power.”  v.  6.  Lit.  “  For 
the  laying-waste  (or,  ‘devastation’)  of  the  afflicted.”  “I-will-place 
in  safety  him  whom  they  reproach,”  i.e.,  “  the  afflicted,”  “  the 
oppressed,”  so  Gesenius.  S.  Jerome,  “Ponam  in  salutari 
auxilium  eorum  ”  (I  will  place  their  help  in  safety).  Thalhofer 
conjectures,  “  I  will  place  him  in  the  safety  he  pants  for.”  Syriac, 
“  I  will  work  deliverance  openly.”  LXX.  “  I  will  deal  boldly 
therewith,  or,  “  I  will  speak  [to  them]  thereof  openly,”  interpreted 
by  Thalhofer,  “  I  will  deal  with  this  case  with  the  determination, 
the  energy  of  an  upright  judge ;  ”  Old  Itala,  for  in  eo,  reads  in 
eu?n  (against  him),  viz.,  the  ungodly  oppressor.  v.  7.  “  Words  of 
YH,”  i.e.,  the  promises  of  v.  6.  “Silver  fire-tried  in  “ alii  to 
(for)  the  earth,  refined  seven  times;”  “ alii  is  met  with  nowhere 
else,  =  hapax  legomenon.  Gesenius  guesses — “  a  workshop  ”  (sic) ; 
Lee,  “a  crucible.”  “Earth”  cannot  stand  here  for  “earthy 
matter;”  “dross.”  LXX.  doki?nion  tec  gee  =  \u\g.  “probatum 
terrae ;”  but  Sokl^lov  (a  test),  is  invariably  a  noun,  cf.  1  Peter  i.  7  ; 


32 


PSALM  12  (13). 


hence  Thalhofer  proposes,  “  a  test  (standard)  current  throughout 
the  world  (‘the  land’),  or,  throughout  Palestine.”  Mere 
guesses  ! 

v.  9.  Rising  of  a  storm,  &c.,  so  Gesenius  (Heb.  Lex.) ; 
S.  Jerom,  “  When  the  vilest  of  men  are  exalted,”  Targum, 
“as  a  leech  which  sucks  the  blood  of  the  sons  of  men.”  Guesses 
one  and  all !  Zulldth  of  text  is  read  only  here,  rendered  in 
Vulg.  multiplicasti  (Thou  hast  increased),  which  hardly  renders 
epolyoreesas  of  LXX.  ( =  Thou  takest  great  care  of,  esteemest). 
Thalhofer,  “  As  befits  Thy  Majesty,  Thou  promotest  the  welfare 
of  the  sons,”  &c.  “  In  all  directions  advance  the  wicked,  like  the 

rising  of  a  storm,”  &c. 


PSALM  12  (13). 

1.  To  the  Chief-Musician; 
a  Psalm,  to  David. 

2.  How  long-,  Y^HWVH, 
wilt-Thou-forget  me  alto¬ 
gether  ?  How  long  wilt- 
Thou-hide  Thy  face  from 
me  ? 

3.  How  long  shall-I-take 
counsels  in  my  soul ;  [while] 
grief  is  in  my  heart  daily? 
How  long  shall  mine  enemy 
exalt-himself  over  me? 

4.  Look,  answer  me, 
YaUWeU,  my  God:  En¬ 
lighten  mine  eyes,  lest  I- 
sleep  in  very  death  ; 

5.  Lest  mine  enemy  say, 

I  -  have  -  prevailed  against 
him  :  Mine  adversaries 

would-rejoice  if  I-should-be- 
moved  : 

6.  As  for  me,  I-have- 
trusted  in  Thy  loving-kind- 


PSALM  12  (13). 

1.  For  the  end,  a  Psalm 
of  David.  How  long,  O 
Lord,  wilt  Thou  not  cease 
to  forget  me  ?  How  long 
wilt  -  Thou  -  turn-away  Thy 
face  from  me? 

2.  How  long  shall-I-take 
counsel  in  my  soul,  [having] 
sorrow  in  my  heart  daily? 

3.  How  long  shall  mine 

enemy  be-exalted  over  me? 

4.  Look,  and  hearken  to 
me,  O  Lord  my  God  :  En¬ 
lighten  mine  eyes,  lest  I- 
sleep  in  death ; 

5.  Lest  at  any  time  mine 
enemy  say,  I-have-prevailed 
against  him :  They  that 
afflict  me  would-rejoice  if  I- 
should-be-moved : 

6.  But  I-have-trusted  in 
Thy  mercy  ;  My  heart  shall- 


PSALM  13  (14). 


33 


ness  ;  My  heart  shall-rejoice 
in  Thy  salvation ;  I-will- 
sing  to  YH“  :  Because  He- 
has  -  dealt  -  bountifully  with 
me. 


exult  in  Thy  salvation ;  I- 
will-sing  to  the  Lord,  who 
has  dealt  bountifully  with 
me ;  [and  I-will-sing-psalms 
to  the  Name  of  the  Lord 
most  high.] 


The  hypothesis  that  this  Psalm  refers  to  the  time  when  David 
was  fleeing  from  Saul  is  more  suitable  to  its  content  than  any 
other.  The  imperilled  servant  of  God  craves,  and  to  all  seeming, 
craves  in  vain,  help  and  deliverance.  Has  God  then  forgotten 
him  ?  He  is  ever  busy  with  fresh  devices  to  baffle  his  persecutors, 
but,  to  his  sorrow,  they  fail,  and  he  is  ever  in  danger  of  death. 
The  thought  of  past  mercies  reanimates  his  trust,  his  heart  dilates 
with  the  assurance  of  relief,  and  gloomy  forebodings  give  place  to 
gratitude,  v.  4.  Lit.  “  Lest  I  sleep  the  death.”  v.  5.  Targum, 
“I  have  lorded  it  over  him.”  “  If  [it  so  happen]  I  .  .  .  moved,” 
Targum,  “  If  I  should  swerve  from  Thy  paths.” 

v.  6.  “And  I  will  sing  psalms,”  &c.,  this  last  clause  is 
wanting  both  in  Hebrew  and  in  S.  Jerome. 


PSALM  13  (14). 

1.  To  the  Chief-Musician  ; 
to  David.  The  fool  says  in 
his  heart,  “  There  is  no 
God.”  They-have-corrupted, 
they-have-made-abominable 
[their]  doing  ;  There  is  none 
that  does  good. 

2.  YaHWYH  looked-down 
from  the  heavens  upon  the 
sons  of  man  :  To  see  if  there 
were  any  understanding, 
That-did-seek-after-God. 

3.  The  whole  [mass  of 

D 


PSALM  13  (14). 

1.  For  the  end,  a  Psalm 
of  David.  The  fool  saitli  in 
his  heart,  There  is  no  God : 
They  have  corrupted  [them¬ 
selves],  and  are  -  become  - 
abominable  in  their  pur¬ 
suits  ;  There  is  none  that 
does  good  [there  is  not  even 
one]. 

2.  The  Lord  looked-down 
from  heaven  upon  the  sons 
of  men  :  To  see  if  there 
were  any  that  understood, 
That  sought-after  God. 

3.  They  are  all  gone  out 


34 


PSALM  13  (14). 


them]  is-turned-aside ;  they- 
are-corrupt  together ;  There 
is  none  that  does  good ;  no, 
not  even  one. 


of  the  way,  they  are  to¬ 
gether  become  good  -  for  - 
nothing  ;  There  is  none  that 
does  good,  no,  there  is  not 
even  so  much  as  one. 


Their  throat  is  an  open  sepulchre;  with  their  tongues  they 
deal  deceitfully  (Ps.  v.  11);  The  poison  of  asps  is  under  their 
lips  (Ps.  cxxxix.  (140)  4). 

Whose  mouth  is  full  of  cursing  and  of  bitterness  (Ps.  ix.  (10) 
7)  ;  Their  feet  are  swift  to  shed  blood  (Isai.  lix.  7,  8). 

Destruction  and  misery  are  in  their  ways ;  and  the  way  of 
peace  they  have  not  known  (cf.  Isai.  lix.  7,  8)  ;  There  is  no 
fear  of  God  before  their  eyes  (Ps.  xxxv.  (36)  2). 


4.  Have  all  the  workers 
of  iniquity  no  knowledge  ? 
Who-eat-up  My  people  [as] 
those- who-eat  bread  :  They 
call  not  upon  YHWH. 

5.  Then  they  were  ex¬ 
ceedingly  afraid:  For  God 
is  in  the  generation  of  the 
just ; 

6.  Ye  -  may  -  frustrate  the 
counsel  of  the  afflicted  :  But 
YH“  is  his  refuge. 

7.  Who  will  -  give  (i.e. 
Would  that)  the  salvation  of 
Yis-ra-el  (i.e.  Israel)  were 
come  out  of  Sion!  When 
YH“  brings  -  back  the 
captivity  of  His  people, 
Ya-“aqobh  (Jacob)  shall - 
rejoice,  Israel  shall-be-glad. 


4.  Will  not  all  the  workers 
of  iniquity  know?  Who  eat- 
up  My  people,  as  a  morsel  of 
bread  ? 

5.  They  call  not  upon  the 
Lord,  Then  were  they 
thoroughly  alarmed,  [where 
there  was  no  fear  :  ] 

6.  For  the  Lord  is  in  the 
just  generation.  Ye  -  have- 
confounded  the  counsel  of 
the  poor,  Because  the  Lord 
is  his  hope. 

7.  Oh,  that  the  salvation 
of  Israel  were  come  out  of 
Sion !  When  the  Lord 
brings-back  the  captivity  of 
His  people,  let  Jacob  exult, 
let  Israel  be  glad. 


Psalm  lii.  (53)  with  but  a  few  slight  divergencies,  is  a  repetition 
of  this  Psalm.  Admitting  the  ascription  “  to  David,”  the 


PSALM  14  (15). 


35 


historical  situation  to  which  we  may  refer  this  Psalm  is  rather 
the  period  of  Saul’s  persecution  than  that  of  Absalom’s  revolt, 
v.  1.  “Fool,”  in  a  collective  sense.  “Heart,”  the  centre  of 
personality,  the  seat  of  thought  and  of  will.  “  No,  not  even 
one,”  transferred  from  v.  3.  v.  2.  “  Looked-down  ” — the  verb  in 
text  expresses  bending  forward,  as  when  looks  down  from 
a  window  ;  felicitously  rendered  diekypsen  by  LXX.  v.  3. 
“  Corrupt,”  putrid,  fetid ;  in  Arabic,  the  verb  is  applied  to  milk 
turned  sour.  The  unnumbered  vv.  are  wanting  in  text  and  in  the 
earlier  Greek  MSS.,  but  occur  in  Codex  Vaticanus  of  LXX.,  in 
the  Arabic,  and  Vulg.  S.  Jerom  ascribes  this  interpolation  to  the 
unwarrantable  liberty  taken  by  a  copyist,  who,  finding  them  in 
Rom.  iii.  13 — 18,  foisted  them  into  this  Psalm,  v.  5.  The  proof 
of  God’s  care  for  His  faithful  ones  strikes  terror  into  their 
oppressors.  “  Where  no  fear  was  ” — interpolated  from  Ps.  Iii. 
(53)  6.  v.  7.  Probably  a  liturgical  appendage  at  the  time  of  the 
captivity,  or  at  some  other  period  of  national  calamity. 


PSALM  14  (15). 

1.  A  Psalm,  to  David. 
Y^HWFH/who  shall-sojourn 
in  Thy  tabernacle?  Who 
shall-dwell  in  the  mount  of 
Thy  holiness? 

2.  He  -  that  -  walks  per  - 
fectly,  and  works  justly : 
And  speaks  truth  in  his 
heart. 

3.  He  allows  no  slander 
on  his  tongue,  Nor  does  evil 
to  his  friend  :  Nor  takes-up 
a  reproach  against  his  neigh¬ 
bour. 

4.  In  whose  eyes  a  vile- 
person  is-despised,But  them- 


PSALM  14  (15). 

1.  A  Psalm  of  David. 
Lord,  who  shall-sojourn  in 
Thy  tabernacle?  Or  who 
shall  -  dwell  in  Thy  holy 
mountain  ? 

2.  He  that  walks  without 
stain,  and  works  justice  : 

3.  Who  speaks  truth  in 
his  heart,  who  speaks  not 
deceitfully  with  his  tongue ; 
Neither  does  he  evil  to  his 
neighbour  :  Nor  takes-up- 
a  reproach  against  those- 
nearest  to  him. 

4.  In  his  sight  an  evil¬ 
doer  is-set-at-nought,  But 


36 


PSALM  14  (15). 


that-fear  YH“  he  honours : 
Should-he-swear  to-do-harm 
[to  himself],  yet  he  will  not 
change. 

5.  He  puts  not  out  his 
money  to  usury,  Nor  accepts 
a  bribe  against  the  innocent 
He  that  does  these-things 
shall  never  be  moved. 


he-glorifies  them  -  that  -  fear 
the  Lord :  He-swears  to  his 
neighbour,  and  disappoints 
[him]  not. 

5.  He  has  not  put  out  his 
money  to  usury,  Nor  re¬ 
ceived  bribes  against  the 
innocent.  He  that  does 
these-things  shall  never  be 
moved. 


“  Holiness  becomes  Thy  House,  O  Lord,  for  ever  ”  (Ps.  xcii. 
(93)  5)  is  the  burden  of  this  Psalm.  From  the  close  resemblance 
of  this  Ps.  with  Ps.  xxiii.  (24),  we  may  gather  that  the  date  of 
their  composition  was  that  of  the  translation  of  the  Ark  to  Mount 
Sion.  The  Poet  insists  on  the  necessity  of  inward  purity  and 
godliness,  as  the  informing,  or  quickening  principle  of  ceremonial 
worship.  Isaias  seems  to  have  had  a  reminiscence  of  this  Ps. 
when  replying  to  the  question,  xxxiii.  14,  he  says  (v.  15)  “  He 
that  walks  in  justice  (  =  justly),”  &c. 

v.  1.  “Sojourn,”  as  a  guest.  v.  2.  “Perfectly”  —  in 
integrity  of  conduct;  LXX.  “blameless.”  v.  3.  Text  (literally) 
“  He  moves  not  his  feet,”  i.e.,  he  goes  not  here  and  there  for  the 
purpose  of  prying,  of  detraction,  of  slander :  a  somewhat  abrupt 
transition  from  the  foot  to  the  tongue.  v.  4.  Targum,  “  Des¬ 
pised  is  he  in  his  own  eyes  and  worthless  ;  ”  so  too  Qimchi, 
Ab.  Ezra,  &c.,  but  such  a  man  might  be  lowly  in  his  own  eyes, 
think  little  of  himself,  he  could  not  habitually  at  least  deem 
himself  “worthless.”  “Swear  to  do  harm”  —  “to  his  own  hurt,”  cf. 
Lev.  v.  4,  where  this  expression  occurs,  “  to  do  good ,  or  to  do  evil ” 
(“  to  himself,”  of  course),  with  reference  to  arduous,  or  rash, 
promissory  oaths  and  vows.  LXX.,  with  some  early  versions, 
render  it,  “  He  swears  to  his  neighbour ,”  which  in  the  vowelless 
text  were  almost  undistinguishable  from  “to  do  harm.”  S.  Jerom, 
“He  swears  to  afflict  himself”  (ut  se  affligat).  “Change”  [his 
mind],  the  word,  in  its  technical  sense,  implies  the  substitution  of 
an  offering  for  one  that  has  been  vowed  ;  the  commutation  of 


a  vow. 


PSALM  15  (16). 


37 


PSALM  15  (16). 

1.  Mikh’tam,  to  David : 
Preserve  me,  'El  (i.e.  O 
God),  for  I-take-refuge  in 
Thee. 

2.  I-said  to  YtfHWTH, 
’Adonay  (i.e.,  my  Lord)  art 
Thou  :  My  good  is  not  at 
all  beyond  Thee. 

3.  To  the  holy-ones  that 
are  in  the  earth,  they  *.  And 
the  illustrious-ones  in  whom 
is  all  my  delight  [I  said  (?)] 

4.  Multiplied-be  their  sor¬ 
rows  who  to  another  [god] 
offer-gifts  :  I  will  in  no  wise 
pour  out  their  libations  of 
blood  (or,  may  I  never  pour 
out,  etc.)  :  And  may  I  never 
take  up  their  names  upon 
my  lips. 

5.  YH“  is  the  portion  of 
mine  inheritance,  and  of  my 
cup-.  THOU  castest  my  lot 
(maintainest  my  condition  ?). 

6.  The  measuring  -  lines 
are-fallen  for  me  in  pleasant- 
places :  Yea,  [mine]  inheri¬ 
tance  is  fair  with  me  (i.e.,  I 
have  a  beautiful  heritage). 

7.  I-will-bless  YH",  who 
has  given  me  counsel :  Yea, 
in  the  nights  have  my  reins 
instructed  me. 


PSALM  15  (16). 

1.  A  monumental-inscrip¬ 
tion  of  David.  Keep  me,  O 
Lord,  for  I-have-hoped  in 
Thee. 

2.  I-said  to  the  Lord, 
THOU  art  my  God  :  For 
Thou  needest  not  my  good- 
deeds  (?). 

3.  As  for  the  saints  that 
are  in  His  land,  He-has- 
wondrously-fulfilled  all  my 
desires  in  them. 

4.  Their  infirmities  have- 
been-multiplied ;  afterwards 
they-hasted.  I  will  by  no 
means  assemble  their  meet¬ 
ings  for  bloodshed :  Neither 
will-I-make-mention  of  their 
names  with  my  lips. 

5.  The  Lord  is  the  portion 
of  mine  inheritance  and  of 
my  cup  :  Thou  art  He  who 
restores  mine  inheritance  to 
me. 

6.  The  lines  have-fallen 
to  me  in  goodly  -  places  : 
Yea,  I  have  a  goodly 
heritage. 

7.  I-will-bless  the  Lord 
who  has-given  me  under¬ 
standing  :  My  reins,  too, 
have-instructed  me  even  till 
night. 


3* 


PSALM  15  (16). 


8.  I-have-set  YH“  before 
me  continually  :  Since  He  is 
at  my  right-hand,  I  shall 
not  be  moved.1 

9.  Therefore,  my  heart 

was-glad,  and  my  glory  has- 
rejoiced :  My  flesh  also 

shall-dwell  in  safety  (i.e. 
confidently). 

10.  Because  Thou  wilt 
not  abandon  my  soul  to 
Sheol :  Thou  wilt  not  give 
up  Thy  godly-one  to  see 
corruption  (or,  the  pit). 

1 1.  Thou  wilt  make  me  to 
know  the  path  of  life  ;  F ul- 
ness  of  joy  is  with  Thy 
countenance :  Delights  are 
in  Thy  right-hand  for  ever¬ 
more. 


8.  I-behold  the  Lord  con¬ 
tinually  before  me  :  F or  He 
is  at  my  right-hand,  that  I 
should  not  be  moved. 

9.  Therefore  my  heart 
was-glad,  and  my  tongue 
exulted  :  Moreover,  also  my 
flesh  shall-rest  in  hope  : 

10.  Because  Thou  wilt  not 
leave  my  soul  in  the  nether¬ 
world  :  Neither  wilt-Thou- 
suffer  Thy  holy-one  to  see 
corruption.2 

11.  Thou-hast-made-known 
to  me  the  ways  of  life ; 
Thou-wilt-flll  me  with  joy 
with  Thy  countenance  :  De¬ 
lights  are  in  Thy  right-hand 
for  ever. 


The  ascription  to  David  is  confirmed  by  Acts  ii.  25;  xiii.  35. 
St.  Peter  distinctly  asserts  (Acts  ii.  31)  the  prophetic  consciousness 
of  David  in  the  composition  of  this  Psalm,  but  yet  a  consciousness 
subject  to  the  limitations  he  mentions  in  his  first  Epistle,  i.  10,  11. 
v.  1.  “Mikh’tam,”  meaning  unknown;  Gesenius  (Heb.  Lex.  s.v.) 
connects  it  with  mikhttabh  (  =  a  writing) ;  “  on  the  ground  that  the 
primary  meaning  of  the  roots  of  both  words  is  “  to  engrave ;  ” 
Targum,  “The  upright  engraving  of  David.”  Others  guess  “a 
golden  song,”  connecting  it  with  kethem  ( =  Hebr.  “  fine  gold  ”). 
“  Monumental  inscription  ”  is  close  enough  to  Targum,  and  as 
good  a  guess  as  any  other ;  much  better  than  the  Rabbinical 
solution  that  it  is  an  abridgment  of  the  words  rendered,  “after 
his  wound  was  healed.”  v.  2.  “I  have  said;”  not,  “thou  hast 
said,” 5 amart ,  a  defective  form  for  ’ amarti  (“I  have  said”),  so  LXX., 
Syr.,Vulg.  ’ Addnay  (lit.  =  “my  lords”),  plural  of  Majesty;  (not  “my 
God,”  as  in  Vulgate).  “My  good  (happiness;  welfare)  by  no 
means  on  Thee,”  i.e.,  confers  nought  on  Thee,  or,  “is  not  due  to 
1  Acts  ii.  25.  2  Acts  ii.  25,  seq. ;  xiii.  35. 


PSALM  15  (16). 


39 


me  from  Thee.”  Cf.  the  Arabic  and  Gaelic  idiom,  “  silver  is  to 
me  upon  him,”  /.<?.,  he  owes  me  money;  thus  David  Qimchi  and 
Aquila,  if  taken  literally  (my  goodness  is  not  at  all  upon  Thee). 

Symmachus,  “  My  good  is  not  without  Thee,”  which  agrees 
with  S.  Jerom,  “  Bene  mihi  non  est  sine  te”  ( =  it  is  not  well  with 
me,  without  Thee).  Joseph  Qimchi,  “The  good  I  do  reaches 
not  as  far  as  Thee ;  ”  Targum,  “  is  not  given  outside  of  Thee,” 
or,  “except  from  Thee.”  Jennings  and  Lowe  give  as  literal 
rendering,  “  My  happiness  [is]  not  at  all  beyond  Thee,”  a  rendering 
akin  to  that  of  Symm.  and  St.  Jerom,  and  to  Ps.  lxxii.  (73)  25. 
LXX.  have  rendered  the  preposition  “ al rendered  “upon,”  “beyond 
Thee,”  in  the  more  usual  meaning,  “  with  regard  to,”  “  concerning,” 
and  render  as  above,  in  Vulg.,  “  My  welfare  has  no  reference  to 
Thee,”  “needs  not  be  added  to  Thine,”  in  a  word,  “Thou 
needest  it  not.”  vv.  3,  4.  “As  for  the  saints,”  “To  the  saints.” 
The  rendering  of  the  Hebrew  text  given  above  is  open  to  the 
exception  that,  in  the  present  text  the  Maqqeph  (  =  “  binder  ”)  joins 
into  one  the  three  closing  words  of  v.  3.  (. Kol-chepJitsi-bham ), 
[  =  all-my-delight-in-them],  thus  excluding  [is]  from  the  text,  and 
literally  requiring  “  and  the  illustrious-ones  of  all-my  delight  in 
them.”  The  text  seems  to  have  suffered  somewhat  at  the  hands 
of  blundering  scribes,  and  we  are  reduced  to  conjectures,  more  or 
less  ingenious,  v.  4.  “Sorrows,”  rendered  “idols”  by  Targum 
(“They  multiply  their  idols,  afterwards  they  hasten  to  offer  gifts”), 
Symmachus,  and  S.  Jerom.  The  verb  rendered  “they  hasten 
( mdhdru )  occurs  Exod.  xxii.  15  in  the  sense  of  “giving  a  dowry 
to  a  future  wife ;  ”  it  may  be  so  taken  here,  as  idolatry  is  con¬ 
stantly  treated  as  a  sort  of  adultery — “  Offer  gifts  to,”  “  endow  ;  ” 
“another”  i.e.,  “a  strange,  a  false  god.”  Acker  (  =  another), 
rendered  in  LXX.  “  afterwards,”  in  the  vowelless  text  is  easily 
mistaken  for  achar  (ll  behind,”  “after,”  “afterwards.”)  “May  I 
never  pour  out,”  “I  will  by  no  means  pour  out  (offer.)  ”&c. 
“  Of  blood,”  to  be  referred  to  the  character  of  the  offerers,  rather 
than- to  the  matter  of  their  libations.  “Their  names,”  i.e.,  of  other, 
of  strange  gods,  cf.  Exod.  xxiii.  13.  v.  5.  “Castest,”  “main- 
tainest,”  “  supportest,”  “  ensurest.”  v.  6.  “  Lines  ”  (text,  chabalhn 
=  cables)  “are  fallen  unto  me  in  pleasantnesses”  (  =  pleasant- 
places)  :  Yea,  mine  heritage  is  beautiful  with  me.”  “  Lines  ”  = 


40 


PSALM  1 6  (if). 


land  measured  out  by  “measuring  lines.”  Mine  allotment  is 
quite  to  my  mind.  v.  7.  “Reins,”  in  Scripture  phrase,  the 
moral  conscience,  its  behests,  warnings,  reproaches,  v.  8.  “At 
my  right  hand,”  as  my  protector,  v.  9.  “  Glory  ”  =  “  my  soul ;  ” 
cf.  Ps.  vii.  6  ;  xxix.  (30)  13;  cvii.  (108)  2  ;  LXX.  and  Vulg.  “my 
tongue,”  so  too,  Acts  ii.  26.  “  In  hope,”  S.  Jerome,  “  Confidenter,” 
=  “fearlessly,”  “securely.”  v.  10.  “  Hell,”  in  text,  S/i’ol,  the  Hades 
of  LXX.,  assuredly  not  “  Gehenna,”  as  results  from  the  parallel 
expression  (“Corruption,”  “the  pit”)  in  hemistich  b.  “Holy-one,” 
pious-one;  in  Kethibh  (text  —  “written”),  Thy  “holy-ones,” 
corrected  in  Qen  (the  marginal  emendation, — “holy-one”), 
v.  11.  “In  Thy  hand”  held  in  store  for  Thy  faithful  servants. 


PSALM  16  (1;). 

1.  A  prayer,  to  (i.e.,  of) 
David.  Hear,  Y^HW^H, 
the  right ;  attend  to  my 
cry  ;  Give-ear  to  my  prayer  ; 
Without  lips  of  deceit. 

2.  Let  my  sentence  come- 
forth  from  Thy  presence : 
Thine  eyes  do  -  behold 
rightly. 

3.  Thou-hast-proved  my 
heart,  Thou  -  hast  -  visited 
[me]  at  night ;  Thou-hast- 
tried  me  as  with  fire,  Thou- 
didst-find  nothing  :  I-am- 
purposed,  my  mouth  shall 
not  transgress. 

4.  As  for  the  works  of 
man,  by  the  word  of  Thy 
lips :  I  have-kept  me  from 
the  ways  of  the  robber. 

5.  My  steps  have-held- 


PSALM  16  (1;). 

1.  A  prayer  of  David. 
Hearken,  O  Lord,  to  [my] 
just  plea  ;  attend  to  my  peti¬ 
tion  :  Give-ear  to  my  prayer 
not  [uttered]  with  deceitful 
lips. 

2.  Let  my  sentence  come- 
forth  from  Thy  presence : 
Let  Thine  eyes  behold 
equitably. 

3.  Thou-hast-proved  my 
heart  and  visited  [it?  me?] 
by  night ;  Thou-hast-tried 
me  as  with  fire,  and  iniquity 
has  not  been  found  in  me. 

4.  That  my  mouth  may 
not  speak  the  words  of 
men  :  On  account  of  the 
words  cf  Thy  lips  I  have 
observed  hard  ways. 

5.  Direct  my  steps  in  Thy 


PSALM  1 6  (17). 


41 


fast  to  Thy  paths  :  My  foot¬ 
steps  have-been-unmoved. 

6.  I  call  upon  Thee,  for 
Thou-wilt-answer  me,  'El 
(i.e.,  O  God) -.  Incline  Thine 
ear  to  me,  and  hear  my 
speech. 

7.  Give-a-wondrous-mani- 
festation  of  Thy  loving 
kindnesses, Thou-that-savest 
by  Thy  right-hand,  them- 
that-take-refuge  [in  Thee] : 
From  those  that  rise-up 
[against  them].  (Or,  that 
rise-up  against  Thy  right- 
hand.) 

8.  Keep  me  as  the  apple 
of  the  eye :  Hide  me  in  the 
shadow  of  Thy  wings, 

9.  From  the  wicked  that 
oppress  me :  My  deadly 
enemies  [who]  surround  me. 

10.  They  -  have-closed-up 

their  fat  :  With  their 

mouth  they  speak  proudly. 

11.  At  each  step  we 
take  they  now  compass  us  : 
They-set  their  eyes  to  cast 
[us]  down  to  the  ground. 

12.  His  likeness  [is]  as  a 
lion  that  is-greedy  to  raven  : 
And  as  a  young-lion  lurking 
in  secret-places.1 

1  Cf.  Psalm 


paths :  That  my  footsteps 
slip  not. 

6.  I  call,  for  Thou  - 
heardest  me,  O  God  :  Incline 
Thine  ear  to  me,  and  hear 
my  words. 

7.  Give-a  wondrous  mani¬ 
festation  of  Thy  mercies, 
O  Thou  that  savest  them- 
that-hope  in  Thee : 


8.  Keep  me  as  the  apple 
of  the  eye  from  those-that- 
resist  Thy  right  hand : 
Screen  me  under  the  shadow 
of  Thy  wings, 

9.  From  the  face  of  the 
ungodly  who  afflict  me. 
Mine  enemies  have  -  com- 
passed-about  my  soul, 

10.  They-have-closed-up 
their  fat  :  Their  mouth 
speaks  haughtiness. 

11.  They  have  now  cast 
me  out  and  compassed  me 
round  about :  They-have-set 
their  eyes  [so  as]  to  bow 
them  down  to  the  ground. 

12.  They  lie-in-wait  for 
me  as  a  lion  ready  for  prey : 
And  like  a  lions  whelp 
lurking  in  secret-places. 

ix.  (10)  9. 


zp 


PSALM  1 6  (17). 


13.  Arise,  Y<MTW?H,  con¬ 
front  him,  cast  him  down  : 
Deliver  my  soul  from  the 
wicked  [by]  Thy  sword ; 
(or,  [who  is]  Thy  sword)  ; 

14.  From  men  [by]  Thy 
hand,  YFF,  From  men 
whose  portion  in  life  is  of 
the  world  ;  And  with  Thy 
hidden  -  store  Thou  -  hllest 
their  belly  :  They-are-sated 
with  sons :  And  they-leave 
their  remainder  to  their 
babes. 

15.  As  for  me,  I-shall- 
behold  Thy  face  in  justice  : 
I-shall-be-satisfied,  when  I- 
awake,  with  Thy  likeness 
[or],  may  I  behold  Thy  face. 
.  .  .  May  I  be  satisfied,  etc. 


13.  Arise,  O  Lord,  fore¬ 
stall  him,  trip  him  up  :  De¬ 
liver  my  soul  from  the  un¬ 
godly,  Thy  sword 

14.  From  the  enemies  of 
Thy  hand.  O  Lord,  from 
the  few,  from  off  the  land 
scatter  them  in  their  life : 
With  Thy  hidden  -  stores 
their  belly  has-been-filled. 
They  are  satisfied  with 
children,  and  leave  the  rest 
[of  their  substance]  to  their 
babes. 

15.  But  I  shall-appear  in 
justice  before  Thy  face  :  I- 
shall-be-satisfied  when  Thy 
glory  appears. 


v.  1.  “Prayer,”  earnest  supplication  of  David,  a  title  pre¬ 
fixed  to  five  Pss.,  xvi.  (17),  lxxxv.  (86),  lxxxix.  (90),  ci.  (102),  cxli. 
(142).  The  situation  agrees  well  with  what  is  recorded  of  David, 
1  Kings  (Sam.)  xxiii.  25,  seq.  The  Psalm  consists  (1)  of  a 
prayer  to  God  based  on  the  consciousness  of  his  integrity  (vv.  1 
— 5) ;  (2)  An  appeal  against  his  persecutors,  for  that  God  never 
deserts  them  that  trust  in  Him;  (3)  vv.  10 — 12  describe  his 
enemies;  (4)  A  final  appeal  (vv.  13  — 15).  “The  right,” 
St.  Jerom  “justum,”  (“what  is  just,”  Or,  “me  a  just  man”); 
LXX.  and  Vulg.  may  be  fairly  rendered,  “  my  just  request,  or 
claim.”  v.  2.  “  Rightly,”  in  text  lit .  “  Uprightnesses,”  to  be  taken 
as  an  adverbial  accusative ;  cf.  colloquial  “  see  fair.”  v.  3. 
“ Tried-as-with-fire,”  lit.  as  in  text.  “I  purposed  .  .  .  transgress,” 
exception  may  be  taken  to  the  several  (attempted)  renderings  of 
this  clause.  In  text  zammothi  (rendered  “  I  am  purposed,”)  with 
the  accent  on  last  syllable,  as  in  text  (for  zammothay ,  “  my 


PSALM  l6  (17). 


43 


(mostly  evil)  thoughts,  purposes,”  of  which,  by  the  way,  (“  nothing 
has  been  found”).  By  shifting  the  accent  to  the  penultimate, 
we  get — “  My  determination.”  But  further,  the  verb  rendered 
“  transgress,”  when  used  absolutely,  never  bears  that  meaning  in 
Biblical  Hebrew.  Delitzsch  suggests  the  emendation,  “  Thy 
mouth,”  instead  of  “  my  mouth,”  so  as  to  lead  to  the  rendering, 
“  My  thoughts  go  not  beyond  Thy  mouth,”  i.e.,  Thy  behest. 
S.  Jerom,  “And  foundest  not  that  my  thoughts  pass  through 
( transire )  my  mouth,”  which  may  imply  strict  conformity  of 
speech  with  thought  and  intention  ? 

Thalhofer  gives  as  rendering  of  text :  “  Think  I  evil,  it  passes 
not  through  my  mouth.”  As  for  the  doings  of  men — on  account 
of  the  words  of  Thy  lips  (  =  Thy  Law),  I  carefully  observe  the 
path  of  the  wicked  (in  order  to  avoid  it).  LXX.  run  the  two  last 
words  of  v.  3  into  v.  4.  “  That  my  mouth  may  not  speak,”  &c. 

v.  4.  “  I  kept  me,”  shunned,  kept  aloof  from.  “  Violent.” 
S.  Jerome,  “  latronis,”  “of  the  robber.”  LXX.  may  mean, 
“  I  have  hidden  myself  in  places  hard  to  discover.”  v.  5. 
St.  Jerom,  with  LXX.,  construes  in  Imperative,  “  Uphold,”  &c. 
v.  7.  St.  Jerom,  “from  those  that  resist  Thy  right  hand.”  v.  8. 
“  Apple  of  the  eye  ”  A'/.,  “  as  the  little-man  daughter  of  the  eye,” 
i.e .,  the  pupil,  wherein  is  mirrored  the  image  of  a  man  in  minia¬ 
ture.  Bath  (  =  “  daughter  ”  may  be  a  contraction  of  babath ,  “  the 
opening,  entrance  ”  of  the  eye.  v.  9.  “  Deadly  enemies,”  lit., 
“  Enemies  in  soul,”  eager  to  undo  him ;  so  Targum  and 
Ab.  Ezra.  St.  Jerom  here  agrees  with  LXX.  and  Vulg.  v.  10. 
St.  Jerom,  “They  are  inclosed  in  their  own  fat,”  properly — 
“  They  have  closed  up  their  heart.”  “Fat,”  “fatness  of  heart,” 
implies  the  obtuseness  of  the  moral  sense,  a  frequent  result  of 
prosperity  and  plenty. 

v.  11.  “Step,”  in  Singular,  hence,  “every  step  we  take.” 
S.  Jerome,  “  Incedentes  adversum  me”  (  =  Advancing  against  me). 
LXX.  read  (had  in  their  text  ?)  instead  of  ashshure-nu  (  -  our 
step),  dshadunm 1  (  =  they  have  poured  me  out),  “casting  me  out.” 
“Compassed  me”  in  text  (  =  Kethibh );  u  us”  in  marginal  emen¬ 
dation  ( =  Qerf).  “  Set  their  eyes,”  rendered  as  in  the  Hebre 
column  by  Thalhofer,  who  qualifies  (in  loco),  the  LXX.  and  Vulg. 

1  D  and  R  are  easily  confounded  in  the  present  Hebrew  script. 


44 


PSALM  1 6  (17). 


rendering  as  “  servilely  literal.”  v.  12.  “His  likeness”  ( dirrtyono , 
the  word  occurs  only  here  in  Biblical  Hebrew),  so,  too,  St.  Jerom, 
but  LXX.,  connecting  it  with  dimmah  (he  likened,  compared,  the 
Piel  of  dam  ah),  render  it  hyp'elabon  me  in  the  sense  of  “  thinking,” 
“  purposing ;  ”  “  They  were  minded  [to  seize  upon  me]  as  a  lion,” 
&c.,  as  rendered  by  Euthymius.  “  Susceperunt  ”  of  Vulgate  is 
an  unintelligent  rendering  of  LXX.,  and  contrary  to  fact,  as  they 
had  not  yet  seized  their  quarry.  “  His  likeness  ”  singles  out  the 
most  prominent  of  his  foes.  (vv.  13,  14).  St.  Jerom,  “  Deliver  my 
soul  from  the  ungodly,  who  is  Thy  sword  ;  13.  From  the  men  of 
Thy  hand,  0  Lord,  who  are  dead  in  the  deep  ( =  in  profundo) ; 
whose  portion  [is]  in  life,  and  whose  belly  Thou  hast  filled  with 
Thy  hidden  things.  They  shall  be  sated  ( saturabuntur )  with 
children,  and  shall  leave  their  leavings  to  their  babes.”  Anglican 
Version  (non-re vised)  follows  Ab.  Ezra,  Qimchi,  and  others,  by 
supplying  “  [who  is]  Thy  sword  ;  ”  “  men  [who  are]  Thy  hand,” 
a  reference  to  the  patent  fact  that  the  wicked  are  often  God’s 
instruments  for  the  chastening  and  trial  of  His  chosen  ones  ; 
cf.  S.  Augustine  (Tract,  on  Ps.  liv.),  “  From  men  whose  portion,” 
&c.,  or  “  from  men  of  the  world,”  who,  as  Qimchi  explains,  are 
men  “  whose  whole  desire  and  pleasure  are  in  this  world.”  In 
Codex  Alexandrin.  of  LXX.  we  read  afoligoti  (  =  a  paucis  =  from 
the  few)  as  in  Vulg.,  a  rendering  of  mathim  (rendered  “men”) 
sanctioned  by  Gesenius  (Heb.  Lex.  s.v.),  in  Gen.  xxxiv.  30, 
“a  few  men.”  The  Vatican  Codex  of  LXX.  reads  instead, 
apolydn  apo  gees  (destroying  from  the  earth),  in  some  copies, 
apollydn  (destroying,  &c.).  “  Their  portion,”  taken  as  an 

Imperative  by  LXX.,  “  divide  them,”  separate,  scatter  them. 
“  Thy  hidden  [store],”  hidden  for  fear  of  loss,  of  theft,  &c.,  hence 
“treasure.”  “  They-are-iYz/^”  '  (so  lit.)  with  sons  (children); 
LXX.  ( Cod .  Vatican.).  “They  have  been  filled  with  swinish 
[pleasures],”  filthy  enjoyments  (  =  re  ion,  instead  of  vion  =  “  sons  ” 
of  Codex  Alexandrin). ;  they  have  a  numerous  posterity,  to  whom 
they  leave  what  remains  of  their  wealth  after  a  life  of  sensual 
excess,  (v.  15).  Either  a  prophecy,  or  a  prayer.  “  Behold,” 
“gaze  upon.”  S.  Jerom,  “  I-shall-be-satisfied,  when  I  awake  in 
Thy  likeness,”  cf.  1  St.  John  iii.  2.  Targum,  “I  shall  be  satisfied 
at  the  time  at  which  the  glory  of  Thy  countenance  shall  awaken.” 


PSALM  17  (18). 


45 


American  Revisers  of  Revised  Version,  “  I  shall  be  satisfied  with 
beholding  Thy  form.”  LXX.  render  f munathe-kha  (Thy  form, 
image,  likeness)  “glory,”  as  synonymous  with  the  visible  token  of 
God’s  presence  in  the  national  sanctuary,  with  the  Talmudic 
Shekinah  (Shechinah),  the  Divine  presence,  or  indwelling.  In 
contrast  with  the  sordid  aspirations  of  his  persecutors,  the  Poet 
confidently  looks  forward  to  the  consolation  of  appearing  before 
God  in  the  place  set  apart  for  His  worship,  and  gives  utterance  to 
the  blissful  anticipation  of  seeing  Him  face  to  face  on  awaking 


from  the  sleep  of  death. 


PSALM  17  (18). 

1.  For  the  Chief-Musician  ; 
to  the  servant  of  Y#HW<?H, 
to  David,  who  spoke  to  YH“ 
the  words  of  this  song :  in 
the  day  YH“  delivered  him 
from  the  hand  of  all  his 
enemies,  and  from  the  hand 
of  Shaul  (Saul). 

2.  And  he  said :  I-ten- 
derly-love  Thee,  Y^HWHT, 
my  strength. 

3.  YH“  is  my  rock,  and  my 
fortress,  and  my  deliverer ; 
My  God,  my  rock,  I-will- 
take-refuge  in  Him :  My 
shield,  and  the  horn  of  my 
salvation,  my  high-tower. 

4.  I-will-call-upon  YHa, 
worthy  -  to  -  be  -  praised  :  So 
shall-I-be-saved  from  mine 
enemies. 

5.  The  cords  of  death 


PSALM  17  (18). 

1.  For  the  end,  of  David 
the  servant  of  the  Lord ; 
who  spoke  to  the  Lord  the 
words  of  this  song,  in  the 
day  in  which  the  Lord 
delivered  him  out  of  the 
hand  of  all  his  enemies,  and 
out  of  the  hand  of  Saul : 
And  he  said  : 

2.  I-will-love  Thee,  O 
Lord,  my  strength. 

3.  The  Lord  is  my  firm- 
stay,  my  refuge,  and  my 
deliverer ;  My  God  is  my 
helper  :  I  -  will  -  hope  in 
Him :  My  protector,  and 
the  horn  of  my  salvation, 
and  my  defender. 

4.  I-will-praise  and  call- 
upon  the  Lord :  So  shall- 
I  -  be  -  saved  from  mine 
enemies. 

5.  The  pangs  of  death 


46 


PSALM  17  (18). 


have-enclosed  me  :  And  the 
torrents  of  Bhehyya“al  have- 
affrighted  me.  (Bheliyya“al, 
i.e.,  Belial). 

6.  The  cords  of  Sheol 
were-round-about  me  :  The 
snares  of  death  rushed  upon 
me. 

7.  In  my  distress  I-called- 
upon  Y^HWVH  ;  And  cried- 
for-aid  unto  my  God ;  He- 
heard  my  voice  from  His 
temple  :  And  my  cry  before 
Him  came  into  His  ears. 

8.  Then  the  earth  shook 
and  trembled  ;  The  founda¬ 
tions  also  of  the  mountains 
quaked  and  were-shaken : 
When  [wrath]  was-kindled 
for  Him  (i.e.,  Because  He 
was  wroth). 

9.  There  went-up  a  smoke 
in  His  wrath,  And  fire  out  of 
His  mouth  devoured  :  Coals 
were-kindled  by  it 

10.  And  He  bowed  the 
heavens,  and  came-down : 
And  dark-clouds  were  under 
His  feet. 

11.  And  He-rode  on  a 
k’rubh  (i.e.,  cherub),  and  did- 
fly :  Yea,  He-flew  upon  the 
wings  of  the  wind. 

12.  He  made  darkness 
His  hiding-place,  His  tent 
round  -  about  -  Him  :  Dark- 


compassed  me :  And  the 
floods  of  iniquity  troubled 
me  exceedingly. 

6.  The  pangs  of  the 
nether  -  world  came  -  round¬ 
about  me :  The  snares  of 
death  rushed  in  upon  me 
unexpectedly. 

7.  In  my  distress  I-called- 
upon  the  Lord ;  And  cried 
unto  my  God ;  He-heard 
my  voice  out  of  His  [holy] 
temple  :  And  my  cry  before 
Him  came  into  His  ears. 

8.  Then  the  earth  shook 
and  trembled,  The  founda¬ 
tions  also  of  the  mountains 
were-disturbed,  and  were- 
shaken  :  Because  He-was- 
wroth  with  them. 

9.  There1  went  -  up  a 

smoke  in  His  wrath,  And 
fire  blazed  -  out  at  His 
presence :  Coals  were  - 

kindled  by  it. 

10.  And  He-bowed  the 
heavens,  and  came-down : 
And  darkness  was  under 
His  feet : 

11.  And  He  mounted  on 
cherubim,  and  flew  :  He  - 
flew  on  the  wings  of  the 
winds. 

12.  And  He-made  dark¬ 
ness  His  secret-place,  His 
tent  round-about  Him : 


PSALM  1 7  (18). 


47 


ness  of  waters,  thick-clouds 
of  the  skies. 

13.  At  the  brightness 
before  Him  His  thick-clouds 
passed :  Hail  and  coals  of 
fire. 

14.  YtfHWVH  also  thun¬ 
dered  in  the  heavens,  And 
“El’yon  (i.e.,  the  Most  High) 
uttered  His  voice  :  Hail  and 
coals  of  fire. 

15.  And  He-sent-out  His 
arrows,  and  scattered  them : 
Yea,  lightnings  many,  and 
He-put  them  to  flight. 

16.  Then  the  channels  of 
waters  appeared,  And  the 
foundations  of  the  world 
were  -  laid  -  bare,  At  Thy 
rebuke,  YH“  :  At  the  blast 
of  the  breath  of  Thy 
nostrils. 

17.  He-sent  from  on  high, 
He-took  me :  He-drew  me 
out  of  great  waters. 

18.  He-delivered  me  from 
my  strong  enemy :  And 
from  them  -  that  -  hated-me, 
when  they  -  were  -  stronger 
than  I  (i.e.,  too  strong  for 
me). 

19.  They-came-upon-me- 
suddenly  in  the  day  of  mine 
affliction  :  But  YH“  was  my 
stay : 

20.  And  He-brought  me 
out  into  a  broad-place  :  He- 


Dark  water  in  the  clouds  of 
the  air. 

13.  At  the  brightness 
before  Him  the  clouds 
passed-by :  Hail  and  coals 
of  fire. 

14.  The  Lord  also 
thundered  from  heaven, 
And  the  Most  High  uttered 
His  voice :  Hail  and  coals 
of  fire. 

1 5.  And  He  -  sent  -  forth 
His  arrows,  and  scattered 
them :  He-multiplied  light¬ 
nings,  and  routed  them. 

16.  Then  the  springs  of 
waters  appeared,  And  the 
foundations  of  the  world 
were  -  exposed,  at  Thy 
rebuke,  O  Lord :  At  the 
blast  of  the  breath  of  Thy 
wrath. 

17.  He-sent  from  on  high 
and  took  me :  He-drew  me 
to  Himself  out  of  many 
waters. 

18.  He-rescued  me  from 
my  mighty  enemies :  And 
from  them  that  hated  me  ; 
for  they  were  stronger 
than  I. 

19.  They  seized  upon  me 
unawares,  in  the  day  of  mine 
affliction  :  But  the  Lord  was 
my  protector : 

20.  And  He-brought  me 
out  into  a  wide-place  :  He 


48 


PSALM  1 7  (l8). 


delivered  me ;  because  He- 
was-well-pleased  in  me  {or, 
delighted  in  me). 

21.  YH“  rewarded  me 
according  to  my  justice : 
According  to  the  cleanness 
of  my  hands  did-He-requite 
me  : 

22.  For  I-have-kept  the 
ways  of  YH“ :  And  have 
not  wickedly-departed  from 
my  God. 

23.  For  all  His  judgments 
are  before  me :  And  His 
statutes  I  put  not  away  from 
me. 

24.  I  was  also  blameless 
with  Him :  And  I-kept  me 
from  mine  iniquity. 

25.  Therefore  has  YHfr 
requited  me  according  to 
my  justice :  According  to 
the  cleanness  of  my  hands 
before  His  eyes. 

26.  With  the  beneficent 
Thou  -  wilt  -  show-Thyself- 
beneficent :  With  a  blame¬ 
less  man  Thou-wilt-show 
Thyself-blameless ; 

27.  With  the  pure  Thou- 
wilt  -  show  -  Thyself  -  pure  : 
And  with  the  perverse 
Thou-wilt-act-perversely. 

28.  For  Thou  wilt-save 
the  afflicted  people  :  But 
haughty  looks  Thou-wilt- 
bring-down. 


delivered  me,  because  He- 
has-pleasure  in  me. 

21.  The  Lord  rewards  me 
according  to  my  justice : 
According  to  the  cleanness 
of  my  hands  will-He-reward 
me  : 

22.  For  I-have-kept  the 
ways  of  the  Lord :  And 
have  not  impiously-turned- 
away  from  my  God. 

23.  For  all  His  judgments 
are  before  me:  Nor  have-I- 
put-away  from  me  His 
precepts. 

24.  And  I-shall-be  blame¬ 
less  with  Him :  And  will- 
keep  myself  from  mine 
iniquity. 

25.  Therefore  shall  the 
Lord  reward  me  according 
to  my  justice  :  According  to 
the  cleanness  of  my  hands 
in  His  eyesight. 

26.  With  the  holy  Thou- 
wilt-be  holy  :  With  an  inno¬ 
cent  man  Thou  wilt  be 
innocent ; 

27.  With  the  excellent- 
man  Thou-wilt-be  excel¬ 
lent  :  and  with  the  perverse 
Thou-wilt-deal-perversely. 

28.  For  *tis  Thou  that 
wilt  -  save  the  afflicted 
people :  But  wilt-humble 
the  eyes  of  the  proud. 


PSALM  17  (18). 


49 


29.  For  Thou  wilt-light 
my  lamp  :  Y^HWHi  my 
God  will  -  enlighten  my 
darkness : 

30.  For  by  Thee  could- 
I-charge  a  host :  And  by 
my  God  could-I-leap-over  a 
fortress-wall. 

31.  God, -perfect  is  His 
way :  The  word  of  YH“  is 
fire-tried  :  A  shield  is  He  to 
all  that  take-refuge  in  Him. 

32.  For  who  is  ’Eloah 
(i.e.,  God)  save  YH“?  And 
who  is  a  Rock,  beside  our 
God? 

33.  The  God  that  girds 
me  with  strength :  And 
makes  my  way  blameless 
(perfect). 

34.  He  -  makes  my  feet 
like  [feet  of]  hinds :  And 
sets  me  upon  my  high- 
places. 

35.  He-teaches  my  hands 
to  war :  So  that  mine  arms 
can-bend  a  bow  of  copper. 

36.  Thou  hast  also  given 
me  the  shield  of  Thy  salva¬ 
tion  ;  And  Thy  right-hand 
has  -  upheld  me,  and  Thy 
condescension  has  -  made 
me-great. 

37.  Thou-hast-m'ade-room 


29.  For  ,tis  Thou  that 
lightest  my  lamp,  O  Lord  : 
My  God,  enlighten  my 
darkness. 

30.  For  by  Thee  shall-I- 
be-rescued  from  temptation : 
And  by  my  God  could-I- 
pass-over  a  wall. 

31.  As  for  my  God,  His 
way  is  undefiled :  The 
oracles  of  the  Lord  are-tried 
by  fire  :  He  is  a  protector  of 
all  that  hope  in  Him. 

32.  For  who  is  God,  save 
the  Lord  ?  And  who  is 
God,  except  our  God? 

33.  The  God  that  girds 
me  with  strength :  And 
makes  my  way  blameless : 

34.  Who  makes  my  feet 
as  hart’s  [feet] :  And  sets  me 
upon  high-places  : 

35.  Who  teaches  my 
hands  for  war :  And  Thou- 
hast-made  mine  arms  [as]  a 
brazen  bow. 

36.  Thou  hast  also  given 
me  Thy  saving  protection ; 
And  Thy  right-hand  has- 
upheld  me ;  And  Thy 
chastening  has  fully  re¬ 
formed  me  ;  [yea,  Thy 
chastening  itself  shall  -  in¬ 
struct  me]. 

37.  Thou-hast-made-room 


E 


50 


PSALM  17  (18). 


for  my  steps  under  me : 
And  mine  ankles  have  not 
slipped. 

38.  I  -  will  -  pursue  mine 
enemies,  and  overtake  them  : 
And  I  will  not  turn-back  till 
they-are-consumed. 

39.  I  -  will  -  wound  them 
that  they  shall  not  be  able 
to  rise  :  They  -  shall  -  fall 
under  my  feet. 

40.  For  Thou-hast-girded 
me  with  strength  for  the 
battle  :  Thou  -  hast  -  cast  - 
down  under  me  those-that 
rose-up-against  me. 

41.  Thou  hast  also  made 
mine  enemies  turn  their 
backs  to  me  :  That  I-might- 
cut-off  them-that-hate  me. 

42.  They  -  cried  -  for  -  aid, 
but  there  was  none  to  save  : 
To  Y^HW<?H,  but  He- 
answered  them  not. 

43.  Then  did-I-beat  them- 
small  as  dust  before  the 
wind :  As  the  mud  of  the 
streets  did  - 1  -  empty  (i.e., 
cast)  them  out. 

44.  Thou  -  hast  -  delivered 
me  from  the  contentions  of 
the  people ;  Thou-hast-set 
me  at  the  head  of  nations  : 
A  people  I-know  not  shall- 
serve  me. 

45.  At  the  hearing  of  the 
ear,  they-will-obey  me  :  The 


for  my  goings  under  me : 
And  my  footsteps  did  not 
fail. 

38.  I  -  will  -  pursue  mine 
enemies,  and  overtake  them  : 
And  I  will  not  turn  back  till 
they-are-consumed. 

39.  I-will-dash  them  to- 
pieces,  that  they  be  not  able 
to  stand  :  They-shall-fall 
under  my  feet. 

40.  For  Thou-hast-girded 
me  with  strength  for  war  : 
Thou-hast-cast-down  under 
me  those  -  that  -  rose  -  up 
against  me. 

41.  Thou  hast  also  made 
mine  enemies  turn  their 
backs  before  me  :  And  hast- 
destroyed  them-that-hated 
me. 

42.  They-cried,  but  there 
was  none  to  save  them : 
[Even]  to  the  Lord,  but  He- 
hearkened  not  to  them. 

43.  Then  I  -  beat  them 
small  as  dust  before  the 
wind  :  I-pounded  them  as 
the  mire  of  the  streets. 

44.  Thou-wilt-deliver  me 
from  the  gainsayings  of  the 
people  ;  Thou- wilt-make  me 
head  of  the  Gentiles  : 


45.  A  people  whom  I- 
knew  not  served  me ;  As 


PSALM  i;  (18). 


51 


sons  of  the  stranger  shall-lie 
(i.e.,  yield  -  feigned  -  obedi¬ 
ence)  to  me. 

46.  The  strangers  are- 
wearied  -  out  :  And  shall- 
tremble  out  of  their  close- 
places. 


4;.  Live  YH“  !  and 
blessed  be  my  Rock :  And 
exalted  be  the  God  of  my 
salvation : 

48.  The  God,  who  exe¬ 
cutes  vengeance  for  me : 
And  subdues  nations  under 
me. 

49.  My  deliverer  from 
mine  enemies :  Yea,  Thou- 
liftest  me  up  out  of  the  way 
of  them-that-rise-up  against 
me :  Thou-didst-rescue  me 
from  the  violent  man. 

50.  Therefore  I-will-give- 
thanks  to  Thee,YH“,  among 
the  nations :  And  to  Thy 
name  will-I-sing-praise.1 

5 1 .  Great  -  deliverances 
gives  He  to  His  king,  And 
shows  loving  kindness  to 
His  anointed,  To  David  and 
to  his  seed,  for  evermore. 


soon  as  they  heard  [the 
report  of  my  victories],  they- 
submitted  to  me  ; 

46.  Strange  sons  (i.e., 
strangers)  paid  me  feigned 
homage  {lit.  “  lied  ”). 
Strange  sons  are-enfeebled- 
by-old-age  :  And  fell-away 
from  their  paths  through 
lameness. 

47.  The  Lord  lives  ;  and 
blessed  be  my  God :  And 
exalted  be  the  God  of  my 
salvation : 

48.  Thou,  O  God,  avengest 
me,  and  subduest  peoples 
under  me :  My  deliverer 
from  mine  [angry]  enemies  : 

49.  Thou-wilt-lift  me  up 
out  of  the  reach  of  those- 
that  -  rise  -  up  against  me  : 
Thou-wilt-rescue  me  from 
the  unjust  man. 

50.  Therefore  I-will-give- 
thanks  to  Thee,  O  Lord, 
among  the  nations :  And 
will-sing  to  Thy  Name.1 

51.  He-magnifies  the  de¬ 
liverances  of  His  king,  and 
deals  mercifully  with  David, 
His  anointed,  and  with  his 
seed  for  evermore. 


A  thanksgiving  ode  composed,  most  probably,  at  the  close  of 
the  chequered  career  of  the  Prophet- King,  though  we  cannot 
assert  that  it  was  the  latest  of  his  Psalms.  The  writer  of  2  Kings 


1  Romans  xv.  9. 


52 


PSALM  I/  (18). 


(Sam.),  xxii.  gives  it  with  a  few  important  differences,  which  may 
be,  either  the  blunders  of  the  scribe,  who  copied  it  from  the 
archives  of  David’s  reign,  or,  possibly,  may  be  a  second  edition, 
so  to  speak,  of  this  Psalm  penned  by  the  Poet-King  himself.  It 
is  an  autobiography  of  David,  opening  with  an  outburst  of  loving 
gratitude  (vv.  2 — 4),  motived  by  the  Divine  interventions  in  the 
perils  that  threatened  him  (5 — 20);  the  reasons  hereof  are  the 
character  of  God  and  of  His  providential  dealings  (21 — 31); 
the  victories  and  success  ascribed  by  David  to  the  Divine 
predilection  (32 — 46);  a  renewed  acknowledgment  that  his 
prosperity  is  wholly  due  to  the  Divine  favour  (47 — 51). 

v.  2.  “  I  love,”  the  word  in  text  ( racham )  denotes  the  most 
tender  affection,  v.  3.  “Rock,”  “fortress,”  here,  as  throughout 
their  version,  LXX.  eschew  metaphor,  and  give  instead  that  which 
is  meant  thereby,  apparently,  lest  the  heathen,  into  whose  hands 
their  version  might  fall,  should  charge  them  with  materializing 
the  idea  of  God.  “  I  will-take-refuge  ”  =  “  I  take  refuge.”  “  Horn 
of  salvation,”  as  the  horn  is  the  weapon,  both  de-  and  offensive 
of  horned  animals,  the  seat  of  their  strength,  in  the  symbolism 
of  the  Divine  Scripture,  it  designates  strength,  boldness,  pride ; 
“horn,”  /.<?.,  the  agent  of  my  deliverance  by  prostrating  my  foes, 
v.  4.  “  Praised ”  =  “  worthy  of  praise”  on  account  of  past  mercies 
which  inspire  the  trust  expressed  in  hemistich  b.  “  So  shall  I  be 
saved,”  &c.  LXX.  read  the  active  instead  of  the  Pual,  or  passive 
participle,  “  praising,”  instead  of  “  laudabilem  ”  (laudable,  praise¬ 
worthy),  as  in  Vulgate  2  Kings  (Sam.)  xxii.  4.  vv.  5,  6.  “Cords  of 
death,”  “of  Sheol;”  “  Sheol,”  not  (here  at  least),  Gehenna,  “the 
place  of  torment,”  but  the  grave,  or  the  nether  world.  “Torrents 
(floods)  of  Bheliyy“al,”  Targum,  and  the  companies  of  the 
perverse ;  lit.,  “  streams  of  ungodliness.” 

“  Belial,”  as  it  is  usually  transliterated,  means  either : 
“without  yoke,”  or  “without  profit,”  “a  ne’er  do  well,”  “a 
worthless  person  ;  ”  in  all  cases  moral  not  physical  evil  is  meant. 
The  perils  wherewith  the  poet  is  threatened  have  their  origin  in 
the  maligna?it  plots  of  his  wicked  enemies.  “  Belial,”  “  Beliar  ” 
(2  Cor.  vi.  15),  is  a  name  of  Satan,  thus  rendered  in  the  passage 
(2  Cor.  vi.  15)  in  P’shittah  Syriac.1  “The  snares  of  death 
1  “Or  what  concord  has  Messiah  with  Satan?” 


PSALM  \J  (18). 


53 


anticipated  me,”  i.e.,  (according  to  Gesenius),  “  rushed  upon  me 
suddenly,  unexpectedly.”  Targum,  “  Armed  men  anticipated  me 
with  arms  of  slaughter.” 

v.  7.  “In  my  distress,”  lit.  “in  distress  to  me.”  “Temple,” 
His  palace,  His  heavenly  abode,  heykkal ,  “  temple,”  “  palace.” 
“  And  my  cry-for-help  I  uttered  in  His  presence,”  so  Qimchi. 
vv.  8 — 20.  The  Poet  describes  his  deliverance  as  if  prefigured  by 
that  of  Israel  at  the  Red  Sea,  and  as  if  accompanied  by  the 
phenomena  that  attended  the  Sinaitic  Theophany.  v.  8.  “When 
wrath  was  kindled  to  Him,”  “  When  (because)  He  was  angry.” 
v.  9.  “  Smoke  in  His  nose,”  so  literally,  or,  as  in  Anglican 
version,  “Out  of  His  nostrils.”  “Nose,  Nostrils,”  i.e.,  anger, 
which  is  shown  by  hard  breathing.  v.  n.  “  Cherub,”  probably 
a  collective  Singular  for  “  Cherubim,”  the  Old  Testament  type  of 
created  life  in  its  highest  power,  and  utmost  perfection.  “  And 
flew-swiftly  on  the  wings,”  &c.  v.  12.  Hides  in  darkness  that 
none  may  approach  Him  ;  “  hiding  ”  the  place,  and  also  the 
action  of  hiding.  An  obvious  reference  here  to  Exod.  xv.,  where 
a  cloud  hides  Israel  from  their  foes  during  the  night.  v.  13. 
Variously  paraphrased  by  Qimchi  and  Aben  Ezra.  It  probably 
means,  “  at  the  brightness  of  His  angry  countenance  the  clouds 
rifted  asunder,  fled,  so  to  speak,  in  terror,  passed  [away  in]  and 
discharged  hailstones,  thunderbolts  ;  ”  a  reference  to,  or  remini¬ 
scence  of  the  seventh  Egyptian  plague  (Exod.  ix.  23,  24).  v.  14. 
“  Voice,”  lit.,  “  He  gave  His  voice,”  i.e.,  thundered,  cf.  Ps.  xxviii. 
(29),  “The  voice  of  the  Lord.”  v.  16.  “Channels  of  waters,” 
“  Water  courses,”  “  the  bed  of  the  sea  appeared  ”  (Exod.  xv.  8) ; 
(2  Kings  (Sam.)  xxii.  16).  “  Laid  bare”  “exposed,”  cf.  Hab.  iii.  8. 

“Blast,”  cf.  Exod.  xiv.  21,  “A  strong  east  wind”  divided  the 
Red  Sea.  v.  17.  “He  sent,”  better,  “He  stretched-out  [His 
hand]  from  on  high  ;  ”  allusion  to  the  passage  of  the  Red  Sea 
continued  in  vv.  18 — 20.  v.  24.  “  Mine  iniquity,”  which  I  was 
prone  to,  which  had  been  mine,  but  that  I  withstood  temptation. 
This  may  refer  to  his  sparing  Saul’s  life,  1  Kings  (Sam.)  xxiv., 
xxvi.  So,  too,  v.  34. — “  My  high  places,”  mine,  because  I  was 
put  in  safety  upon  them.  v.  26.  Chesedh  means  piety  towards 
God,  kindness  to  our  fellows.  In  this  and  v.  27  we  find  a  maxim 
that  is  often  misunderstood  :  the  rule  of  God’s  dealings  with  us. 


54 


PSALM  17  (18). 


As  we  treat  Him  and  our  fellows,  so  deals  He  with  us.  To  apply 
this,  as  some  ascetics  have  done,  as  a  warning  against  bad 
company,  deserves  St.  Jerom’s  severe  censure  of  those  who  deem 
it  a  proof  of  ingenuity,  when  they  wrest  Scripture  texts  at  their 
own  whim  and  fancy  {Ep.  ad  Paulinum ,  52,  al.  103,  No.  7).  Cf. 
1  Kings  (Sam.)  ii.  30.  “Act  perversely,”  for  the  wicked  deem 
God’s  punishments  unjust ;  He  “  acts  perversely  ”  from  their 
point  of  view.  v.  28.  “  Afflicted  people/’  all  that  are  unjustly 
oppressed,  v.  29.  “  Lamp,”  the  extinguished  lamp  is  the  symbol 
of  the  misfortune,  the  undoing  that  befall  the  wicked  (Job  xviii. 
5;  xxi.  17.  Proverbs  xxiv.  20);  its  lighting,  that  of  Divine 
favour,  of  prosperity  (4  (2)  Kings  viii.  19).  v.  30.  Cf.  Song  of 
Moses,  Deut.  xxxii.  30;  vv.  31,  32,  are  evidently  based  on  the 
same,  Ibid,  xxxii.  4,  31.  v.  32.  “God,”  in  text  ’ Eldah . 
Singular  form,  unknown,  save  in  Deut.  xxxii.  15,  17  ;  occurs 
frequently  in  Job  and  in  the  Hebrew  part  of  Daniel,  once  in 
Pss.  xlix.,  cxiii.,  cxxxviii.,  Prov.,  2  Paralip.  (Chron.),  2  Esdras ; 
twice  in  Habacuc.  v.  33.  “  Girds  with  strength,”  not  bodily 
merely,  but,  as  hemistich  b  shows  (“  blameless,”  “  perfect  ”),  with 
moral  also.  v.  34.  “  High-places,”  hence  out  of  the  enemy’s 
reach,  v.  35.  “Copper,”  or  “bronze,”  as  brass  was,  as  far  as  can 
be  ascertained,  unknown  to  the  Hebrews.  Hyperbolical,  no 
inference  can  be  drawn  as  to  the  material  of  bows.  v.  36. 
“  Condescension  ” — to  inferiors  ;  before  the  will  of  God,  “  meek 
resignation.”  [“  Yea,  Thy  chastening,”  &c.,  has  crept  into  LXX. 
from  Theodotion’s  version,  it  is  wanting  in  the  text.  According 
to  LXX.,  the  Poet  means  “The  passing  afflictions  I  suffer  at  the 
hand  of  mine  enemies  purify,  train  me,  so  as  to  become  worthy 
of  a  great  victory.”  v.  37.  Thou  hast  given  me  plenty  of  room 
to  move  about,  and  a  firm  foothold.  v.  40.  “  Cast  down,” 
“prostrated.”  v.  41.  Literally,  “And  mine  enemies  Thou  hast 
given  to  me  neck,”  or,  “  Thou  hast  made  mine  enemies  back,” 
i.e.  put  them  to  flight,  v.  44.  “  Contentions,”  at  the  time  of  his 
accession  to  the  throne,  and  when  Absalom  strove  to  dethrone 
him.  “Nations,”  the  neighbouring  heathen  people,  many  of 
whom  were  brought  under  subjection  by  David,  v.  45.  “At  the 
hearing  of,”  &c.  —  “  As  soon  as  they  hear  of  me ;  ”  the  report 
of  my  victories  will  of  itself  induce  them  to  surrender,  to  yield 


PSALM  1 8  (ig). 


55 


submission  enforced  by  fear,  hence,  not  real,  hence  ///.,  “They 
shall  lie  to  me.”  v.  46.  “  Wearied  ”  “  Worn  out,”  their  national 
strength  is  paralyzed,  their  plans  of  resistance  to  David  (“  paths  ”) 
must  be  abandoned,  they  must  yield  with  shame  (“limp  out  of”). 
Masora — “  They-shall-tremble  out  of  their  close  places,”  as 
explained  by  Gesenius,  “  They  shall  go  out  trembling  from  their 
fortresses,  and  give  them  up  to  me  ;  ”  cf.  Mich.  vii.  1 7  ;  Osee 
xi.  11.  “Violent  man  ”  =  Saul  probably.  v.  51.  He  magnifies 
the  salvations,”  &c.,  in  text,  “  Magnifying,”  &c.,  in  apposition  to 
“  Thy  Name ”  of  v.  50,  “to  Thee  that  magnifiest,”  &c.  Who 
affordest  great  safety,  glorious  victories. 


PSALM  18  (19). 

1.  For  the  Chief-Musi¬ 
cian  ;  a  Psalm,  to  David. 

2.  The  heavens  are-telling 
the  glory  of  ’El  (i.e.,  God)  : 
And  the  firmament  declares 
the  work  of  His  hands. 

3.  Day  to  day  utters 
speech  :  And  night  to  night 
discovers  knowledge. 

4.  It  is  not  a  declaration, 
neither  are  they  words : 
Whose  voice  cannot  be 
heard. 

5.  Into  all  the  earth  is- 
gone-forth  their  strain  ;  And 
their  words  to  the  end  of 
the  world  :  In  them  has-He- 
set  a  tent  for  the  sun, 

6.  And  he  is  like  a  bride¬ 
groom  coming  -  forth  from 
his  nuptial  -  chamber  :  He 


PSALM  18  (19). 

1.  For  the  end;  a  Psalm 
of  David. 

2.  The  heavens  are-telling 
the  glory  of  God :  And  the 
firmament  proclaims  the 
work  of  His  hands. 

3.  Day  to  day  utters 
speech  :  And  night  to  night 
proclaims  (shows)  know¬ 
ledge. 

4.  They  are  not  speeches 
nor  words :  Whose  voices 
are  not  heard. 

5.  Into  all  the  earth  their 
voice  is  gone  forth,  And 
their  words  to  the  ends  of 
the  world.  (Rom.  x.  18.) 

6.  In  the  sun  has-He-set 
His  tabernacle :  And  he, 
like  a  bridegroom  coming- 


56 


PSALM  1 8  (19). 


rejoices  as  a  strong-man  to 
run  [his]  course. 

7.  From  the  end  of  the 
heavens  is  his  going-forth 
(i.e.  rising),  And  his  circuit 
unto  the  ends  thereof  :  And 
nought  is-hid  from  his  heat 

8.  The  law  of  YaUWeB. 
is  without-blemish,  refresh¬ 
ing  the  soul :  The  testimony 
of  YH“  is  trustworthy, 
making-wise  the  simple ; 

9.  The  precepts  of  YH“ 
are  right,  rejoicing  the 
heart :  The  commandment 
of  YH“  is  bright,  enlighten¬ 
ing  the  eyes ; 

10.  The  fear  (i.e.  worship) 
of  YHU  is  clean,  enduring 
for  ever,  The  judgments  of 
YH“  are  truth :  Just  alto¬ 
gether  (i.e.  strictly  just). 

11.  More  desirable  are 

they  than  gold,  yea,  than 
much  fine  -  gold  :  And 

sweeter  than  honey,  and  the 
dropping  of  honeycombs. 

12.  Moreover,  Thy  servant 
is-admonished  by  them  :  In 
keeping  them  there  is  great 
reward. 

13.  [His]  errors,  who  can 
discern?  From  hidden-sms 
clear-Thou  me. 

14.  From  presumptuous 
[sins]  also  restrain  Thy 


out  of  his  nuptial-chamber : 
Rejoices  as  a  giant  to  run 
[his]  course. 

7.  His  going-forth  is  from 
the  furthermost  heaven,  And 
his  course  into  the  [other  ] 
extremity  thereof :  And  no 
one  is-hid  from  his  heat. 

8.  The  law  of  the  Lord  is 
spotless,  converting  souls : 
The  testimony  of  the  Lord 
is  trustworthy,  it  makes 
babes  wise ; 

9.  The  precepts  of  the 
Lord  are  right,  rejoicing  the 
heart :  The  commandment 
of  the  Lord  is  bright,  en¬ 
lightening  the  eyes. 

10.  The  fear  of  the  Lord 
is  holy,  enduring  for  ever, 
The  judgments  of  the  Lord 
are  true,  justified  altogether. 

11.  More  to  be  desired 
are  they  than  gold  and  much 
precious  stone  :  Sweeter 
also  than  honey  and  the 
honeycomb. 

12.  For  Thy  servant  care¬ 
fully  -  observes  them :  In 
keeping  them  there  is  great 
reward. 

13.  [His]  transgressions 
who  can  discern?  From 
my  hidden  -  faults  purge  - 
Thou  me. 

14.  From  strangers  pre¬ 
serve  Thy  servant ;  If  they 


PSALM  1 8  (19). 


57 


servant ;  Let  them  not  have 
dominion  over  me ;  then 
shall-I-be-blameless :  And  I 
shall  -  be  -  clear  from  much 
transgression. 

15.  May  the  words  of  my 
mouth  be  acceptable,  and 
the  meditation  of  my  heart 
before  Thee :  YaHWLH, 
my  Rock,  and  my  Re¬ 
deemer  ! 


have  no  dominion  over  me, 
then  shall-I-be  blameless  *. 
And  I-shall-be-clear  from 
grievous  sin. 

15.  So  shall  the  sayings 
of  my  mouth,  and  the  medi¬ 
tation  of  niy  heart  before 
Thee  be  ever  pleasing :  O 
Lord,  my  helper,  my  Re¬ 
deemer  ! 


This  Psalm  hymns  the  two-fold  manifestation  of  God,  in  the 
starry  firmament,  and  in  the  perfection  of  His  law  (both  as  graven 
in  the  conscience,  and  as  revealed  in  the  Pentateuch).  The 
sudden  transition  from  the  former  to  the  latter  has  suggested  (to 
Ewald  among  others)  the  inference  that  this  Psalm  is  made  up 
of  two  fragments.  The  former,  an  unfinished  poem  of  the  time 
of  David ;  the  latter  is  ascribed  to  some  unknown  poet  of  the 
latter  years  of  the  Davidic  dynasty,  not  earlier  than  the  reign  of 
Josias.  But  this  very  abruptness  of  the  transition  is  a  bold  stroke 
of  genius,  of  self-conscious  power.  The  sun  in  the  firmament 
is  to  the  poet  an  image  of  God’s  all-quickening  influence,  but 
still  more  glorious  is  His  self-revelation  by  the  spiritual  sun,  the 
Law  to  wit,  He  has  given  to  the  chosen  race — Torath  YaHWeH. 
v.  2.  Cf.  Rom.  i.  20;  Plato  (Legg.  x.  1).  “Firmament,”  the 
expanse ;  in  Hebrew,  that  which  is  stretched-out  above  the  earth, 
v.  3.  “Utters,”  the  primary  meaning  is  “ gushes  forth”  “ bubbles 
forth,”  as  a  fountain.  As  the  wraters  of  a  stream  flow  on  uninter- 
mittingly,  the  alternations  of  light  and  darkness  proclaim 
unceasingly  the  glory,  i.e.,  the  knowledge  and  praise  of  God. 
The  verb  expresses  the  uninterrupted  succession  of  day  and 
night,  which  witness  to  the  Creator,  v.  4.  By  Aben-Ezra  and 
Qimchi  this  is  taken  to  mean  that  though  silent,  speechless  they 
be,  they  are  genuine  witnesses,  v.  5,  however,  shows  that  their 
language  is  audible  (  =  intelligible)  everywhere.  “Hearing,”  in 
Scripture  language,  implies  understanding,  cf.  French  entendre. 
v.  5.  “Strain,”  or  “tone,”  qCiv,  the  wrord  in  the  text,  means  “a 


58 


PSALM  1 8  (19). 


cord/5  “a  plumb-line,”  “  a  rule.”  LXX.  give  “sound”  ( fhthongos ), 
Symmachus  (“sound  f  eechos),  Aquila  kanon ,  a  “rule,”  “measuring 
line.”  qdv ,  means  also  “a  harpstring,”  hence  “a  sound.”  “In 
them,”  viz.,  “  the  heavens ;  ”  the  rendering  of  LXX.  implies  by 
“  tent  ”  that  God’s  indwelling  in  creation  is  not  essential  to  Him, 
as  created  existence  is  merely  contingent,  and  hence,  aptly  figured 
by  a  tent.  v.  8.  God  revealing  Himself  in  Nature  is  called  'El ; 
as  the  Lawgiver,  the  Deity  of  Revelation,  He  is  mentioned  by  His 
Covenant-Name,  cf.  Exod.  vi.  3.  “  Law  .  .  .  without  blemish,” 

perfectly  adapted  to  man’s  welfare  and  destiny.  “  Refreshing  the 
spirit,”  cf.  Ps.  xxii.  (23)  3.  This  implies  relief  from  sorrow,  solace 
in  grief  (cf.  “rejoicing  the  heart”  of  v.  9),  rather  than  conversion 
from  sin.  “Law,”  “testimony,”  “precepts”  (or  “statutes”), 
“commandments,”  “fear,”  “judgments”  are  the  several  aspects  of 
the  Divine  Law.  “Testimony,”  probably  “the  Ten  Words,”  the 
Decalogue  written  “on  the  tablets  of  the  testimony ,  Exod.  xxxii.  15. 
“Trustworthy,”  firm,  “constant,”  a  sure  guide  to  those  that 
were  easily  led  astray,  but  for  it,  “  Making  wise  the  simple,”  cf. 
2.  Tim.  iii.  15.  Qimchi  understands  by  testimony  “  all  that  witnesses 
to  the  Covenant  between  God  and  His  people,  not  only  the 
Decalogue,  but  the  several  ritual  injunctions,  v.  9.  “  Precepts,” 
“  statutes,”  inclusive  perhaps  of  religious  ordinances,  in  the 
performance  whereof  the  hearts  of  the  pious  rejoice.  “  Bright,” 
“clear,”  in  text  bcirah ,  which  occurs  Cant.  vi.  10;  cf.  Ps.  cxviii. 
(119)  105;  Prov.  vi.  23.  v.  10.  “Fear,”  as  contrasted  with  the 
lewd  and  sanguinary  rites  of  heathenism,  the  “fear,”  i.e.,  worship 
of  the  Lord  is  “  clean,”  its  end  being  the  perfection  of  moral 
purity;  as  expressing  the  essential  dependence  of  the  creature,  “it 
endures  for  ever.”  “  Judgments,”  not  only  punitive  sentences,  but 
the  Divine  precepts  addressed  to  us  as  free  agents,  responsible  for 
our  determinations,  hence  are  they  “  strictly  just.” 

v.  1 2.  “  Moreover  ”  (gam  in  text)  emphasizes  “  is  admonished  ;  ” 
fhylassei  (  =  “  keeps”)  may  be  accepted  as  a  paraphrastic 
rendering,  “is  admonished,”  i.e.,  “is  careful  as  regards  them,”  i.e ., 
“  carefully  keeps  them.”  “  Reward,”  strictly,  “  result,”  hence 
“wages,”  “recompense,”  cf.  Prov.  xxii.  4.  v.  13.  “ Errors ”  = 
Who  may  tell  how  often  he  has  offended  unawares  ?  “  Hidden 

[sins],”  or  “  Hold  me  innocent  of  sins  I  know  not  off  with  which 


PSALM  19  (20). 


59 


my  conscience  fails  to  reproach  me.  v.  14.  “Presumptuous 
[sins.]”  LXX.  evidently  read  zenm ,  (  =  strangers),  instead 
zedim  ( =  the  proud,  they  who  do  evil  designedly),  and  may 
be  rendered  as  meaning  idolaters,  or  Israelites  estranged  from 
God ;  “  Let  me  not  ( =  preserve  me  from)  come  under  the 
powerful  {‘‘have  dominion ,’  ‘  dominati,’)  corrupting  influence  ‘of 
strangers’  (idolaters),  who  may  lead  me  to  commit  grievous 
sin.”  “Restrain,”  “preserve,”  in  Vulgate,  “parce”  (  =  spare, 
“  pardon  ”),  but  it  occurs  in  Lucilius  and  Ennius  in  the  sense 
of  “serva”  (=  preserve,  save),  soson.  St.  Augustine  and  some 
ancient  Psalters  read  dominata ,  which  has  given  rise  to  the 
interpretation  of  alienis  as  referring  to  “  the  sins  of  others ,”  “  of 
strangers.”  “  Let  them  not  have  dominion,”  & c.  “  If  they  have 
not  dominion,”  & c.,  are  permissible  renderings.  “  Much  trans¬ 
gression,”  [into  which  otherwise  I  might  have  fallen] :  LXX. 
render  “much”  in  the  Positive;  St.  Jerom.,  as  in  Vulgate, 
“maximo,”  “very  great,”  grievous. 


PSALM  19  (20). 

1.  For  the  Chief  Musi¬ 
cian  ;  a  Psalm,  to  David. 

2.  Y^HWMI  answer  thee 
in  the  day  of  trouble  :  The 
Name  of  the  God  of 
Ya“aqobh  (i.e.,  Jacob)  set- 
thee-on-high : 

3.  Send  thee  help  from 
the  sanctuary :  And  from 
Sion  sustain  thee  ; 

4.  Remember  all  thy 
offerings :  And  pronounce 
thy  burnt  -  offering  fat. 
Selah. 

5.  Grant  to  thee  accord¬ 
ing  to  thy  heart :  And  fulfil 
all  thy  purpose  (counsel)! 


PSALM  19  (20). 

1.  For  the  end,  a  Psalm 
of  David. 

2.  The  Lord  hear  thee  in 
the  day  of  trouble :  The 
Name  of  the  God  of  Jacob 
protect  thee. 

3.  Send  thee  help  from 
the  sanctuary :  And  from 
Sion  protect  thee  ; 

4.  Remember  thine  every 
meat  -  offering  :  And  may 
thy  whole-burnt-offering  be 
fat. 

5.  Grant  thee  according 
to  thy  heart :  And  fulfil  all 
thy  counsel. 


6o 


PSALM  19  (20). 


6.  We-will-shout-for  -  joy 
because  of  thy  deliverance, 
And  in  the  Name  of  our 
God  we  -  will  -  raise  -  the  - 
standard  :  YH“  fulfil  all  thy 
petitions. 

7.  Now  know-I  that  YH“ 
saves  His  anointed ;  He- 
will-answer  him  from  the 
heavens  of  His  holiness : 
With  the  saving  might  of 
His  right  hand. 

8.  Some  [make  mention] 
of  chariots,  some  of  horses  : 
But  we  will-make-mention 
of  the  Name  of  YH“  our 
God. 

9.  They  shall-stumble  and 
fall :  But  we  shall-rise-up, 
and  stand-firm. 

10.  YH“,  save  the  king! 
May-He-answer  us  in  [the] 
day  we-call  ! 


6.  We  will  rejoice  at  thy 
victory,  And  in  the  Name  of 
our  God  shall-we-be-magni- 
fied  :  The  Lord  fulfil  all  thy 
petitions. 

7.  Now  know-I  that  the 
Lord  saves  His  anointed ; 
He-will-hear  him  from  His 
holy  heaven :  By  mighty- 
deeds  is  the  deliverance  of 
His  right-hand. 

8.  These  [glory  ?]  in 
chariots,  those  in  horses ; 
But  we  will-call-upon  the 
Name  of  the  Lord  our  God. 

9.  They  are  -  entangled 
and  fallen  :  But  we  are- 
risen  and  set-upright. 

10.  Lord,  save  the  king: 
And  hear  us  in  the  day 
when  we-call-upon  Thee. 


This  Psalm  is  obviously  a  public  prayer  for  a  warrior  going 
forth  to  battle ;  that  this  warrior  was  the  king  may  be  gathered 
from  v.  10,  and  from  the  next  Psalm.  Qimchi  and  Aben  Ezra 
surmise  that  David  was  not  the  author,  but  the  subject  of  this 
Psalm.  The  Syriac  title  heads  it  thus,  “To  David,  when  he 
prayed  to  be  delivered  from  the  Ammonite  war.”  This  is  as 
suitable  as  any  other  occasion  in  David’s  life ;  cf.  v.  8 ;  2  Kings 

(Sam.)  x.  18;  1  Chron.  xix.  18,  where  mention  is  made  of  the 

slaughter  of  the  Syrian  cavalry  and  charioteers. 

v.  2.  “  Trouble,”  =  “peril.”  “Name,”  /.<?.,  God  Himself,  so 
far  forth  as  made  manifest  to  us.  “  Set  thee  on  high.”  LXX. 
“help”  “protect,”  by  putting  one  out  of  the  reach  of  danger, 
hence  in  Ps.  xc.  (91)  14,  “I  will  protect  him  ( =  protegam 

eum),  in  text,  “  I  will  set  him  on  a  high  place,”  out  of  the 


PSALM  19  (20). 


6l 


reach  of  his  foes.  v.  3.  The  Tabernacle  was  then  on  Sion. 
“Sustain,”  support,  prop  thee  up.  St.  Jerom,  roboret  ( =  strengthen), 
v.  4.  “Meat  (  =  food)  offerings,”  in  text  minchoth,  unbloody 
offerings  of  meal,  oil,  wine,  &c.,  whether  constituting  a  sacri¬ 
fice  apart,  or,  an  adjunct  to  the  burnt-offering,  the  holocaust, 
“Fat,”  R.  Qimchi,  “May  it  turn  into  ashes,”  by  sending 
down  fire  on  the  victim.  The  fire  from  above,  1  Paral. 
(Chron.)  xxi.  26 ;  or  the  complete  consumption  of  the  victim  by 
the  altar  fire,  Ecclus.  xlv.  17.  Rashi,  “May  He  accept  them, 
like  holocausts  of  fat  sheep,”  as  the  beasts,  to  be  acceptable, 
were  required  to  be  in  prime  condition.  Either  rendering  marks 
favourable  acceptance ;  cf.  Malachi  i.  8.  v.  6.  “  Raise  (wave) 
banners,”  erect  a  trophy,  wave  banners  in  token  of  victory. 
LXX.,  followed  by  Syriac,  read  rtghadel  for  the  nid^gol  (from 
deghel  =  banner)  of  the  present  text.  “  Be  magnified,”  either 
passively,  “we  shall  be  praised  for  our  victory,”  or,  “we  will 
glory  in  our  victory,”  “we  will  triumph.”  St.  Jerom,  “ Ducemus 
choros ”  (  =  we  will  dance) :  Syr.  “we  will  prevail.”  v.  7.  St.  Jerom 
and  Ab.  Ezra  punctuate  somewhat  differently.  “  He  will  hear 
him  by  the  power  of  the  deliverance  (saving  might)  of  His  right 
hand.”  v.  8.  The  Sixtine  edition  of  LXX.  reads  (as  rendering 
for  “make  mention  of”),  “we  shall  be  magnified”  =we  will 
glory,  “make  our  boast  of.”  Vulg.,  “We  will  call  upon.”  The 
“  mention  ”  is  a  laudatory  mention,  and  implies  indirectly  self- 
congratulation,  taking  credit  to  oneself  for  the  happy  issue. 
“These  [boast]  of  the  chariot,  these  of  horses,  but  our  boast  is  in 
the  Name,”  &c.  “Trust”  is  due  to  a  suggestion  of  Rashi. 
War-horses,  cavalry,  and  hence,  war-chariots  were  forbidden  by 
Deut.  xvii.  16.  Solomon  first  introduced  them.  (3  (1)  Kings, 
x.  26,  foil.) 

v.  9.  “Stumble”  (more  lit.),  “bowed — brought  down.”  LXX. 
“They  are  entangled;”  obligati  of  Vulg.  is  possibly  a  scribe’s 
blunder  for  obliquati  ( =  “  turned  aside,”  “  bent,  twisted  awry  ;  ” 
cf.  “bowed  down”).  The  verbs  in  text  are  mostly  in  the  Perfect 
tense,  “  the  Preterite  of  Confidence ;  ”  the  victory  was  yet  to  be 
won,  as  is  shown  by  v.  10,  hence  are  they  correctly  rendered  in 
the  Future,  v.  10.  In  the  present  punctuation  we  must  read, 
“YH,”  save-Thou  :  “Let  the  king  answer  us,  when  we  call;” 


62 


PSALM  20  (2l). 


but,  “  King  ”  never  occurs  absolutely  as  a  Divine  title ;  the 
warrior  for  whom  the  prayer  is  made  is  a  king,  the  king  of  Israel, 
the  Lord’s  anointed,  M’shicho  =  “  His  Mdsliiach  =  Messiah  ”  = 
Christ  =  “  anointed.”  (v.  7.) 


PSALM  20  (21). 

1.  For  the  -  Chief  -  Musi¬ 
cian  ;  a  Psalm,  to  David. 

2.  Y^HW^H !  on  account 
of  Thy  strength  the  king  is- 
glad :  And  on  account  of 
Thy  salvation  how  greatly 
does-he-rejoice ! 

3.  Thou-hast-given  him 
the  desire  of  his  heart : 
And  hast  not  withheld  the 
longing  of  his  lips.  Selah. 

4.  For  Thou-meetest  him 
with  blessings  of  good¬ 
ness  :  Thou-settest  on  his 
head  a  crown  of  fine-gold. 

5.  He-asked  life  of  Thee, 
Thou  -  gavest  [it]  him  : 
Length  of  days  for  ever¬ 
more. 

6.  Great  is  his  glory  in 
Thy  salvation :  Splendour 
and  majesty  dost-Thou-lay 
upon  him. 

7.  For  Thou-settest  him 
to  be  blessings  for  ever : 
Thou  -  gladdenest  him  with 
joy  in  Thy  presence. 

8.  For  the  king  trusts  in 
YtfHWVFl :  And  through 


PSALM  20  (21). 

1.  For  the  end,  a  Psalm 
of  David. 

2.  Lord,  on  account  of 
Thy  strength,  the  king  is- 
glad :  And  on  account  of 
Thy  salvation  greatly  does- 
he-rejoice  ! 

3.  Thou  -  hast  -  given  him 
his  heart’s  desire :  And  hast 
not  disappointed  him  of  the 
request  of  his  lips. 

4.  For  Thou  -  hast  -  met 
him  with  blessings  of  kind¬ 
ness  :  Thou-hast-set  on  his 
head  a  crown  of  precious 
stone. 

5.  He-asked  life  of  Thee, 
and  Thou-gavest  him  length 
of  days  for  ever  and  ever. 

6.  Great  is  his  glory  in 
Thy  salvation :  Glory  and 
majesty  dost-Thou-lay  upon 
him. 

7.  For  Thou-makest  him 
most  blessed  for  ever : 
Thou-gladdenest  him  with 
joy  with  Thy  countenance. 

8.  For  the  king  trusts  in 
the  Lord  :  And  through  the 

•  o 


PSALM  20  (2l). 


63 


the  loving  -  kindness  of 
“Elyon  (i.e.,  the  Most  High) 
he  shall  not  be  moved. 

9.  Thy  hand  shall-reach 
all  Thine  enemies  :  Thy 
right-hand  shall  reach  them- 
that-hate  Thee. 

10.  Thou  -  shalt  -  make 
them  as  a  fiery  oven  in  the 
time  of  Thy  countenance : 
YH“  shall-consume  them  in 
His  wrath,  fire  shall-devour 
them. 

11.  Their  offspring  shalt- 
Thou  -  destroy  from  the 
earth  :  And  their  seed  from 
among  the  sons  of  man. 

12.  For  they-have-spread- 
out  against  Thee  evil : 
They-have-devised  a  plot 
they  could  not  [carry  out]. 

1 3.  Therefore  shalt-Thou- 
cause  -  them  -  to  -  turn  the 
shoulder  (i.e.,  back)  :  Thou- 
aimest  [Thine  arrows]  on 
Thy  strings  against  their 
faces. 

14.  Be  -  Thou  -  exalted, 
YH“,  in  Thy  strength : 
We- will-sing  and  hymn  Thy 
power. 

An  Epinikion,  or 
deliverance  prayed  for  in  Ps.  xix. 
with  vv.  2,  3  of  this  Ps. 
triumph  of  the  Christ,  “  the  king 
Targum  as  “  the  king,  the  Messiah. 


mercy  of  the  Most  High  he 
shall  not  be  moved. 

9.  May  Thy  hand  be  felt 
by  all  Thine  enemies.  May 
Thy  right  hand  reach  all 
that  hate  Thee. 

10.  Thou  shalt-make  them 
as  a  fiery  oven,  at  the  time 
of  Thy  presence  :  The  Lord 
shall-bewilder  them  in  His 
wrath,  fire  shall  -  devour 
them. 

11.  Their  offspring  shalt- 
Thou  -  destroy  from  the 
earth :  And  their  seed  from 
among  the  children  of  men. 

12.  For  they  -  have  -  in - 
tended  evils  against  Thee  : 
They  -  have  -  imagined  a 
device  which  they  can  by 
no  means  perform. 

13.  For  Thou-shalt-make 
them  [turn  their]  back : 
With  Thy  remnants  Thou- 
wilt-prepare  their  face. 

14.  Be-Thou-exalted,  O 
Lord,  in  Thy  strength  :  We- 
will  -  sing  and  hymn  Thy 
powerful-deeds  ( or ,  mighty 
acts). 


song  of  victory  in  thanksgiving  for  the 
(20),  compare  v.  5  of  Ps.  xix. 
As  for  the  reference  of  this  poem  to  the 
of  vv.  2,  8  appears  in  the 
Qimchi  owns  that  it  may 


64 


PSALM  21  (22). 


have  been  written  by  David,  “in  the  Spirit ”  with  reference  to  his 
Son.  Rashi  says  that  such  reference  is  in  accordance  with  the 
Rabbinical  interpretation,  but  rejects  it  for  polemical  motives  (“  to 
answer  the  heretics  who  have  erred  in  that  matter  ”),  and  applies 
it  to  David.  But  David’s  history,  both  in  its  trials  and  its  glories, 
typifies  the  earthly  record  of  his  Great  Descendant,  in  Whom  the 
Davidic  promises  (2  Kings  (Sam.)  vii. ;  1  Chron.  xvii.)  found 
their  literal  fulfilment,  cf.  v.  5  of  the  present  Psalm,  “  life,” 
“  length  of  days.” 

v.  3.  “  Longing  ”  in  text,  ’ cCresheth ,  which  occurs  nowhere  else 
in  the  Scriptures.  LXX.,  de'eesis  (-supplication);  Vulg.,  voluntas 
(  =  desire);  Syr.,  “preparation;”  Targum,  “exposition,”  “de¬ 
tailed  statement.”  The  meaning  is  determined  by  the  context, 
and  by  the  parallelism — “  desire  ”  in  hemistich  a.  This  verse 
recalls  v.  5  of  the  foregoing  Psalm,  v.  4.  “A  crown,”  cf. 
2  Kings  (Sam.)  xii.  30  ;  1  Chron.  xx.  2.  After  the  capture  of 
Rabbah,  David  took  and  put  on  the  golden  crown  of  “their 
king  ”  (mal’Mm),  and  in  1  Chron.  xx.  2,  “  Mal’kam  ”  may 

be  an  idol  (cf.  Sophon  (Zeph.)  i.  5),  but,  as  pointed  in  the 
text,  it  means  “their  king.”  v.  5.  This  can  apply  literally  to  the 
“  Son  of  David  ”  only.  v.  6.  Thou  hast  given  him  a  glorious 
victory,  v.  7.  Thou  grantest  him  such  success  in  his  under¬ 
takings,  that  he  will  be  ever  after  deemed  a  type  of  every 
blessing.  Text,  lit.  “There  settest  him  blessings  for  ever;” 
cf.  Gen.  xlviii.  20;  for  the  contrary,  Jerem.  xxiv.  9.  vv.  8 — 14. 
Addressed  to  Him  who  had  appointed  David  His  anointed 
Vicegerent,  Ps.  ii.  v.  10.  “Countenance”  —  inflamed  with 
wrath;  in  v.  7.  “Thy  countenance  gladdens  him.”  v.  12. 
“  Spread  out,”  as  a  snare,  a  net,  an  ambush.  Targum,  “  They 
have  planned  against  Thee  evil  devices,  but  they  were  of  none 
avail  against  Thee.”  St.  Jerom,  for  “evil”  has  “scelus” 
( =  a  crime). 

v.  13.  Lit.  “Thou  shalt  set  them  (  =  make  them)  shoulder,” 
turned  so  as  to  show  their  backs,  cf.  Ps.  xvii  (18)  41.  Hemistich 
b.  the  rendering  of  LXX.  fails  to  make  any  but  a  merely  conjec¬ 
tural  sense  (en  tois  periloipois  sou  =  in  (with,  on)  Thy  remnants, 
&c.  [?]!).  They  omitted  the  preposition  before  “  their  face”  (“their 
face,”  instead  of  “  against  their  face  ”),  and  were  led  to  render 


PSALM  21  (22). 


65 


“  strings  ”  “  remnants,”  a  rendering  justified  by  one  of  the 
meanings  of  the  verb  whence  the  word  is  derived,  were  it  not 
that  the  word  in  the  text  invariably  means  “  cord,”  “  string.” 
St.  Jerome,  “Funes  tuos  firmabis  contra  facies  eorum  ”  (  =  Thou 
shalt  make  fast  Thy  strings  against  their  faces)  ;  Aquila,  en  tois 
kdlois  sou  edrdseis  epi  prosopon  avton  ( =  On  Thy  cords  shalt 
Thou  fix  [Thine  arrows]  against  their  face),  akin  to  St.  Jerome’s 
rendering,  v.  14.  An  epiphonema  by  the  whole  choir. 


PSALM  21  (22). 

1.  To  the  Chief-Musician 
upon  “  The  hind  of  the 
dawn ;  ”  a  Psalm,  to  David. 

2.  ’Eli,  ’Eli  (i.e.,  my  God), 
why  hast  -  Thou  -  forsaken 
me?  Far  from  my  deliver¬ 
ance  (i.e.,  from  availing  me) 
are  the  words  of  my  groan¬ 
ing. 

3.  My  God,  I-cry  in  the 
daytime,  but  Thou-answer- 
est  not :  And  at  night,  and 
am  not  silent  (cease  not),  or , 
find  no  rest  (?)  : 

4.  Yet  THOU,  O  Holy- 
One  -.  Art- throned  on  the 
praises  of  Israel. 

5.  Our  fathers  trusted  in 
Thee  :  They  -  trusted,  and 
Thou-didst-deliver  them : 

6.  They  -  cried  to  Thee, 
and  were  -  rescued  :  They- 
trusted  in  Thee,  and  were 
not  put  to  shame. 

7.  But  I  am  a  worm,  and 
a  nobody :  A  reproach  of 

F 


PSALM  21  (22). 

1 .  For  the  end,  concerning 
the  morning  aid,  a  Psalm  of 
David. 

2.  My  God,  my  God  [look 
to  me],  why  hast-Thou-for- 
saken  me?  Far  from  my 
deliverance  are  the  words  of 
my  transgressions. 

3.  My  God,  I-cry  in  the 
daytime,  but  Thou  wilt  not 
hear :  And  at  night,  and  [it 
shall  not  be  accounted]  for 
folly  to  me. 

4.  But  Thou,  the  praise 
of  Israel,  dwellest  in  the 
sanctuary. 

5.  Our  fathers  trusted  in 
Thee :  They-trusted,  and 
Thou-didst-deliver  them. 

6.  They  -  cried  to  Thee, 
and  were  -  saved  :  T  hey- 
hoped  in  Thee,  and  were  not 
ashamed. 

7.  But  I  am  a  worm,  and 
not  a  man :  The  reproach 


66 


PSALM  21  (22). 


mankind,  and  a  scorn  of  the 
people. 

8.  All  that-see  me  jeer  at 
me  :  They  -  open  the  lip,1 
they-wag  the  head, 

9.  [Saying,]  Commit  [it] 
to  YaUWeU;  He-will-de- 
liver  him :  Let-Him-rescue 
him,  since  He  -  delights  in 
him. 

10.  But  THOU  art  my 
taker-out  of  the  womb : 
Making-me-to-hope  on  the 
breasts  of  my  mother. 

11.  Upon  Thee  was-I-cast 
from  the  womb  :  THOU  art 
my  God  from  my  mother’s 
belly.2 

12.  Be  not  far  from  me; 
for  trouble  is  near:  For 
there  is  no  helper  (or,  none 
to  help). 

13.  Many  bulls  have-com¬ 
passed  me :  Strong-bulls  of 
Bashan  have-surrounded  me. 

14.  They-gape  upon  me 
with  their  mouth :  [As]  a 
ravening  and  roaring  lion. 

15.  I-am-poured-out  like 
waters,  And  all  my  bones 
are-out-of- joint ;  My  heart  is 
like  wax  :  It-is-melted  in  the 
midst  of  my  bowels. 

16.  My  strength  is-dried- 
up  like  a  potsherd  ;  And  my 


of  mien,  and  scorn  of  the 
people. 

8.  All  that  see  me  jeer  at 
me  :  They  railed  with  [their] 
lips,  and  shook  the  head, 
(St.  Matt,  xxvii.  39-43) 

9.  [Saying,]  “  He-trusted 
in  the  Lord,  let-Him-rescue 
him  :  Let-Him-save  him, 
seeing  that  He-delights  in 
him." 

10.  For  Thou  art  He 
that  drew  me  out  of  the 
womb  :  My  hope  from  my 
mother’s  breasts. 

11.  Upon  Thee  was-I-cast 
from  the  womb:  THOU  art 
my  God  from  my  mother’s 
belly. 

12.  Stand  not  aloof  from 
me ;  for  trouble  is  close  at 
hand:  For  there  is  none  to 
help. 

13.  Many  bullocks  have- 
compassed  me  :  Fat  bulls 
have  beset  me  round. 

14.  They  -  opened  their 
mouth  against  me :  As  a 
ravening  and  roaring  lion. 

1 5.  I-am-poured-out  like 
water,  And  all  my  bones 
are-loosened :  My  heart  in 
the  midst  of  my  belly  is  like 
melting  wax. 

16.  My  strength  is-dried- 
up  as  a  potsherd ;  And  my 


1  Gesenius,  “  They  cleave  the  lip,”  i.e.,  open  the  mouth  wide-in  scorn. 

2  V.  11.  “  Since  my  mother  bore  me.” 


PSALM  21  (22). 


6; 


tongue  cleaves  to  my  jaws  : 
And  Thou-hast-brought  me 
into  the  dust  of  death. 

17.  For  dogs  have-com¬ 
passed  me ;  The  crowd  of- 
evil  -  doers  have  -  encircled 
me  :  They-pierced  my  hands 
and  my  feet 

18.  I-may-count  all  my 
bones :  They-looked,  they- 
gazed  upon  me : 

19.  They  -  parted  my 
garments  among  them : 
And  on  my  vesture  they- 
cast  lots.  (St.  Matt,  xxvii. 
35  ;  St.  John  xix.  24.) 

20.  But  Thou,  YMTWaH, 
be  not  far  off  :  O  my 
strength,  haste-Thee  to  help 
me. 

21.  Deliver  my  soul  from 
the  sword :  Mine  only-one 
from  the  power  of  the  dog. 

22.  Save  me  from  the 
lion’s  mouth :  Thou  wilt 
surely  answer  me  [and  de¬ 
liver  me]  from  the  horns  of 
the  buffalos. 

23.  I  -  will  -  declare  Thy 
Name  to  my  brethren  :  In 
the  midst  of  the  church  will- 
I-praise  Thee.  (Heb.  ii.  12.) 

24.  Ye  -  that  -  fear 
Y0HW0H,  praise  Him ;  All 


tongue  cleaves  to  my 
throat :  And  Thou  hast 

brought  me  down  to  the  dust 
of  death. 

17.  For  [many]  dogs 
have-surrounded  me ;  The 
assembly  of  the  wicked  has 
beset  me  round  :  They- 
pierced  my  hands  and  my 
feet. 

18.  They-counted  all  my 
bones  :  They-observed  and 
gazed  upon  me  : 

19.  They-parted  my  gar¬ 
ments  among  them :  And 
cast  lots  on  my  raiment. 

20.  But  Thou,  O  Lord, 
remove  not  my  help  afar- 
off :  be-ready  for  mine  aid. 

21.  Deliver  my  soul  (i.e., 
life),  O  God,  from  the 
sword  :  Mine  only-one  from 
the  hand  (i.e.,  the  power)  of 
the  dog. 

22.  Save  me  from  the 
lion’s  mouth  :  And  my  low¬ 
liness  from  the  horns  of  the 
unicorns. 

23.  I  -  will  -  declare  Thy 
Name  to  my  brethren:  In 
the  midst  of  the  church  will- 
I-praise  Thee. 

24.  Ye  that  fear  the  Lord, 
praise  Him  ;  All  ye  the  seed 


68 


PSALM  21  (22). 


ye  the  seed  of  Jacob,  glorify 
Him :  And  revere  Him,  all 
ye  the  seed  of  Israel. 

25.  For  He  has  not  de¬ 
spised,  nor  loathed  the  afflic¬ 
tion  of  the  afflicted  ;  Neither 
did-He-hide  His  face  from 
him :  But  when  he-cried  to 
Him,  He-heard. 

26.  Of  Thee  shall  be  my 
hymn  in  the  great  church : 
I-will-pay  my  vows  before 
them-that-fear  Him. 

27.  The  meek  shall-eat, 
and  be  -  satisfied  ;  They- 
shall-praise  YfflWffl  that 
seek-after  Him :  May  your 
heart  live  for  ever! 

28.  All  the  ends  of  the 
earth  shall-remember  and 
turn  to  YH“ :  And  all  the 
families  of  the  nations  shall- 
worship  before  Thee. 

29.  For  to  YH“  [belongs] 
the  kingdom :  And  He-is- 
ruler  over  the  nations. 

30.  All  the  fat-ones  of  the 
earth  shall-eat  and  worship  : 
All  they-that-go-down  to 
the  dust  shall-bow-down 
before  Him :  And  he  who 
cannot  keep-alive  his  soul. 

31.  A  seed  shall-serve 
Him :  He-shall-be  accounted 
as  Lord  (i.e.,  ’Adonay)  to 
[that]  generation. 


of  Jacob  glorify  Him:  Let 
all  the  seed  of  Israel  fear 
Him. 

25.  For  He  has  not  de¬ 
spised,  nor  has-He-scorn- 
fully-rejected  the  supplica¬ 
tion  of  the  poor ;  Neither 
has  -  He  -  turned  -  away  His 
face  from  me  :  But  when  I- 
cried  to  Him,  He-heard  [me]. 

26.  Of  Thee  shall  be  my 
hymn  in  the  great  church : 
I-will-pay  my  vows  in  the 
presence  of  them-that-fear 
Him. 

27.  The  poor  shall-eat  and 
be-satisfied  ;  They  that  seek 
the  Lord  shall-praise  Him : 
Their  hearts  shall-live  for 
ever. 

28.  All  the  ends  of  the 
earth  shall-remember  and 
turn  to  the  Lord  :  And  all 
the  families  of  the  nations 
shall-worship  before  Him. 

29.  For  the  kingdom  is 
the  Lord’s :  And  He  shall- 
rule  over  the  nations. 

30.  All  the  fat-ones  of 
the  earth  have-eaten  and 
worshipped ;  All  they  that 
go-down  to  the  earth  shall- 
f all-prostrate  before  Him. 

31.  My  soul  also  shall-live 
to  Him  :  And  my  seed  shall- 
serve  Him. 


PSALM  21  (22). 


69 


32.  They-shall-come  and 
shall-declare  His  justice : 
To  a  people  that  shall-be- 
born  [shall  they  tell]  that 
He-has-done  [it]- 


32.  The  generation  that- 
is-coming  shall-be-reported 
to  the  Lord  ;  [The  heavens] 
also  shall  -  proclaim  His 
justice  to  a  people  that 
shall-be-born,  whom  the 
Lord  has-made. 


This  Psalm  falls  into  two  main  divisions.  In  vv.  2 — 23 
mournful  complaint  is  intermingled  with  supplication  ;  vv.  23 — 
end  contain  an  expression  of  joyous  hope.  The  Gospel  record 
(St.  Matt,  xxvii.  35,  39,  46;  St.  Mark  xv.  34;  St.  John  xix.  24; 
Heb.  ii.  11,  12)  dispenses  us  from  proving  that  this  is  a  Messianic 
Psalm.  The  assertion  of  Theodore  of  Mopsuestia  that  the 
writers  of  the  N.  Testament  applied  this  Psalm  to  the  sufferings  of 
the  Christ  by  mere  “  accommodation  55  was  anathematized  by  the 
Fifth  Oecumenical  Council  (Constantinople  II.,  Conference  4, 
Article  22).  It  is,  therefore,  as  Strauss  says,  “a  programme  of 
Christ’s  Crucifixion”  drawn  up  by  the  Spirit  of  prophecy.  The 
earlier  Rabbinical  authors  are  of  the  same  mind.  Allowing  that 
the  question  whether  this  Psalm  is  directly,  or  only  typically 
Messianic,  is  an  open  one,  Catholic  commentators,  with  scarce 
an  exception,  assign  to  it  an  exclusively  Messianic,  i.e .,  prophetic 
import.  The  marked  individuality  of  the  sufferer,  his  desperate 
condition — a  prisoner,  despoiled,  exposed  to  insult  and  outrage — 
bar  its  indirect,  or  typically  Messianic  interpretation.  At  no  time 
was  the  position  of  David  such  as  is  described  in  this  plaint,  nor 
could  he,  or  any  other  of  those  to  whom  the  Psalm  is  supposed  to 
refer  (Ezechias  [?],  Jeremias  [?]),  by  the  partisans  of  its  historical 
sense,  expect  such  important  and  far-reaching  results  from  his 
sufferings,  and  subsequent  deliverance.  As  may  be  seen  in 
several  verses,  the  affliction  complained  of  is  strictly  personal 
(see  vv.  18,  19),  which  dispenses  us  from  discussing  the  theory 
of  Qimchi  and  Rashi — that  the  Poet  personifies  his  nation — and 
demonstrates  the  utter  impossibility  of  an  interpretation  pro¬ 
ceeding  from  the  historical  to  the  higher,  or  mystic  sense,  v.  1. 
Aben  Ezra  takes  the  words  of  the  title  ( ayyeleth  hash-shachar)  for 
the  beginning  of  a  song  to  the  tune  whereof  the  Psalm  was  to  be 


7° 


PSALM  21  (22). 


sung.  The  divers  renderings  of  this  title  may  be  classed 
as  follows  :  Ayyeleth  (  =  hind)  is  referred  to  the  hap.  legom. 

' Eyaluth ,  a  lengthened  form  of  a’ydl  ( =  strength),1  hence,  “  help,” 
as  rendered  by  LXX.  and  Symmachus.  Targum,  “  On  the  strength 
of  the  perpetual  morning  sacrifice,”  connecting  it  (may  be)  with 
the  lambs  (“sons  of  rams”),  that  were  sacrificed.  St.  Jerome, 

“  For  the  morning  stag,”  thus  agreeing  with  such  as  retain  the 
literal  sense  of  these  words  (“hind,”  “dawn”),  but  explain  them 
figuratively ;  “  hind  ”  standing  for  persecuted  innocence,  “  dawn  ” 
for  speedy  deliverance.  Others,  again,  take  the  “  dawn  ”  for  the 
subject  of  this  poem.  In  Arabic  poetry,  the  morning  sun 
shedding  its  first  beams  is  called  “  gazelle,”  comparing,  according 
to  the  use  of  the  language,  “  rays  ”  to  “  horns.”  In  the  Talmud, 
the  first  blush  of  daylight  is  called  “the  hind  of  the  dawn.” 
Rashi,  with  some  others,  take  it  for  a  musical  instrument,  v.  2. 
Aramaic  being  His  maternal  tongue,  the  Crucified  adopted  the 
Aramaic  form  of  this  clause,  'Eli,  'Eli,  I'mah  sh'baq'tam,  instead 
of  the  Hebrew  (as  in  text),  Eli ,  Eli,  lamah  “ azabh'tdm .  “  [Look] 
to  me,”  an  alternative  rendering  in  LXX.  of  the  second  'Eli,  read 
by  them  ’ el  ay  (  =  to  me),  thus  necessitating  the  complementary 
[“  Attend,”  “  look  ”].  “  Words  of  my  sins,”  or  as  LXX.  may  be 
rendered,  “  the  account  of  my  transgressions,”  instead  of  “  my 
groaning  ;  ”  LXX.  probably  read,  by  metathesis,  shigh'athi  ( =  my 
error)  for  sha-aghd-tlii  (  =  of  my  groaning  ;  “  my  cry,”  in  Talmud) 
of  the  present  text.  The  verse  may  be  construed  interrogatively  : 
“  Why  keepest  Thou  aloof  from  delivering  me,  and  from  the 
words  of,  &c.  ?”  “Words  of  my  sins  ”  may  stand  for  “my  sinful 
deeds,"  or  for  “  words  uttered  in  my  sins  ”  which,  therefore,  avail 
me  not.  v.  3.  “Folly,”  an  obscure  rendering;  it  may  mean, 
“  I  cry  not  without  good  reason.”  “  No  silence,”  no  rest,  no  ease 
from  pain  ;  the  word  in  text  occurs  but  thrice  in  the  Psalms,  and 
nowhere  else.  Save  LXX.  and  Vulgate,  all  the  other  versions 
render  it  “silence.”  v.  4.  “Thou  art  the  constant  theme  of 
Israel’s  praise,  be  not  then  deaf  to  supplication.”  Aben  Ezra 
interprets  it  to  mean  the  Sanctuary;  cf.  Isai.  lxiv.  11.  v.  7. 
Cf.  Isai.  liii.  3.  v.  8.  “  They  open  with  the  lip,”  they  distort  their 
mouths  with  malignant  laughter — grins;  cf.  Lam.  ii.  15,  16. 

1  See  v.  20. 


PSALM  21  (22). 


7 1 


LXX.,  “  they  utter  blasphemous  railings ;  ”  cf.  St.  Matt,  xxvii. 
39 — 43 ;  St.  Luke  xxiii.  35,  who  uses  the  same  verb  as  LXX.  in 
this  v.  8.  v.  9.  ( Literally ),  “  Roll  [it  away  from  thyself  ]  ”  “  unto  ” 
or  “upon”  God;  cf.  Ps.  xxxvi.  (37)5;  Prov.  xvi.  3.  Here 
rendered  as  an  Imperative.  It  can  also  be  the  Perfect  as  rendered 
in  Targum  (“He  praises  before  YHWH”)  and  in  LXX.,  who  give 
the  sense  of  the  word  St.  Matt,  xxvii.  43,  “He  trusted  in  God,” 
&c.  ;  Revised  Version  (in  margin),  “  He  trusted  in  YH,  that 
He  would  deliver  him.”  v.  10.  “My  extricator  from  .  .  .  womb;” 
Targum,  “Who  didst  take  me  out.”  Better  perhaps,  “my 
breaking  forth,”  so  Hengstenberg.  It  may  be  said  of  God,  as 
being  the  primary  cause  of  birth,  even  as  He  is  called 
“blessing,”  “joy,”  and  “salvation,”  &c.  Confining,  as  we  do, 
the  Psalm  to  the  region  of  prophecy,  the  sufferer  thanks 
God  for  His  miraculous  conception  and  birth.  v.  11.  Or, 
“Thou  art  my  God,  since  my  mother  bore  me.”  v.  12. 
“Many,”  (perhaps)  “mighty.”  v.  13.  “Robust  [bulls]  of 
Bha-shan,”  a  fertile  tract  in  the  tribe  of  Manasses,  extending 
from  the  border  of  Gilead  on  the  south,  to  Mount  Hermon 
on  the  north;  formerly  the  Kingdom  of  Og  (Deut.  iii.  13). 
These  brutes  are  introduced  because  the  foes  of  the  victim 
display  the  brutal  character  of  these  beasts.  v.  15.  “Like 
waters,”  expressive  of  utter  exhaustion  (cf.  2  Kings  (Sam.)  xiv. 
14);  of  extreme  fear  (Jos.  vii.  5).  “My  bones”  (lit.)  “have 
separated  themselves,”  “loosened,”  by  the  forcible  stretching-out 
of  the  body  on  the  Cross.  Here,  and  in  v.  16,  we  are  reminded  of 
the  burning  thirst,  the  inflammation  of  the  wounds,  and  the  pressure 
of  blood  on  the  brain  and  heart,  accompanying  and  causing  death 
by  crucifixion,  v.  17.  “Dogs,”  St.  Jerome  renders  “venatores” 
(hunters).  The  Masoretic  reading — “like  a  lion  my  hands,”  &c., 
is  at  variance  with  all  the  ancient  versions,  which  here  read  a 
verb,  not  to  mention  a  Hebrew  Codex  in  the  Colbert  Library 
(No.  626),  dating  from  the  thirteenth  century.  LXX.,  oryxan 
(  =  they  digged);  St.  Jerome,  “ vinxerunt ”  (  =  they  bound),  but  in 
some  MSS.  jixerunt ,  for  transfixerunt  (  =  transfixed,  pierced) ; 
Symmachus,  and  Aquila  (in  his  second  edition),  “they  bound;” 
but  in  his  first,  eeschynan  (“they  befouled”).  The  present  reading 
is  doubtless  due  to  a  scribe’s  blunder,  writing  ka-ari ,  for  ka-aru , 


PSALM  21  (22). 


72 


and  the  Masoretic  editors,  for  polemical  purposes,  have  given  it 
the  preference,  v.  18.  “I  may  tell  (count)  all  my  bones;” 
cf.  Job  xxxiii.  21.  His  frame  is  so  stretched  out  on  the  Cross, 
that  He  could  count  His  bones ;  His  enemies  gaze  on  His  suffer¬ 
ings  with  malignant  joy.  v.  19.  See  St.  Matt,  xxvii.  35  ;  St.  John 
xix.  23,  24.  v.  20.  “  My  strength,”  in  text  ’ eyaluthi ,  read  nowhere 
else  in  the  Hebrew  Scriptures,  v.  21.  “My  soul ”  =  life.  “Mine 
only-one,”  i.e.,  my  life  =  “  my  single  one,”  besides  which  I  have 
no  other;  Targum,  “the  spirit  of  my  body;”  LXX.,  “mine  only- 
begotten;”  St.  Jerome,  “Solitariam  meam,”  my  desolate  [soul 
deprived  of  all  aid],  v.  22.  “  Answer  me,”  a  pregnant  construction 
here,  the  cause  for  the  effect;  “Thou  wilt  surely  answer  me  [and  so 
deliver  me]  from  the  horns  of  the  buffalos.”  In  text  the  verbs 
are  in  the  Past  tense,  to  mark  firm  assurance  that  this  prayer 
will  be  granted.  Re-mim  (  =  buffaloes)  may,  according  to  Arabic 
usage,  be  the  oryx ,  a  huge  and  fierce  kind  of  antelope,  but  cf. 
Ps.  xxviii.  (29)  6,  where  bar-re-mim  (  =  “son  of  unicorns”) 
corresponds  to  “calf”  in  hemistich  a.  It  is  said  that  the  unicorn 
has  been  discovered  in  Thibet,  but,  despite  LXX.,  the  re-em  is  not 
a  one-horned  beast,  cf.  Deut.  xxxiii.  17.  Further,  the-  unicorn 
has  never  been  seen  in  Palestine,  where  the  buffalo  is  common 
enough.  In  the  unpointed  (  —  vowelless)  text,  “  mine  affliction  ” 
and  “answerd’st  me”  are  easily  confounded,  v.  23.  Cf.  Heb. 
ii.  10 — 14,  which  proves  the  general  acceptance  of  the  Messianic 
import  of  this  Psalm  in  the  early  Church,  and  sets  forth  the  unity 
of  the  Christ  with  His  redeemed.  “  Declare  .  .  .  Name,”  fulfilled  in 
the  Divine  Liturgy  ( Unde  et  memores ,  &c.),  and,  by  His  representa¬ 
tives,  in  the  Canonical  Hours ;  by  Himself  personally,  in  the 
“  Church  of  the  first-born.”  v.  26.  “Thou  art  [the  subject  of]  my 
praise,”  or  with  LXX.  [the  cause  of,  &c.],  i.e.,  “  From  Thee  comes 
my  praise.”  “Vows,”  thank-offerings  vowed  for  deliverance, 
v.  27  refers  to  the  joyous  sacrificial  feast  which  followed  the 
thank-offering,  to  which  the  poor,  widows,  and  orphans  were 
invited.  To  this  sacrificial  banquet  corresponds  the  Eucharist, 
whereof  the  “poor,”  the  “meek,”  the  “ afflicted ”  race  of  Adam 
partake,  as  the  pledge  and  anticipation  of  the  bliss  which  is 
the  sacrificial  meal  of  the  Church  Triumphant.  To  these  does  the 
inspired  Poet,  in  the  warmth  of  his  congratulation,  address  the 


PSALM  22  (23). 


7  3 


words — “  may  your  heart  live  for  ever,”  /.<?.,  may  the  gladness  of 
this  banquet  ever  abide  with  you  !  cf.  by  contrast — “  his  (Nabal’s) 
heart  died  within  him  ”  (1  Kings  (Sam),  xxv.  37).  vv.  28,  29. 
The  dying  Saviour  foresees,  as  the  fruit  of  His  self-immolation, 
the  return  of  the  “  ends  of  the  earth,”  of  the  races  of  mankind, 
who  had  hitherto  “  forgotten  ”  the  true  God,  to  His  worship. 
The  Kingdom  of  God  shall  burst  the  narrow  boundaries  to  which 
it  has  hitherto  been  confined,  v.  30.  Rich  and  poor,  high  and 
low  alike,  are  to  partake  of  the  truth  and  grace,  the  fulness 
whereof  is  in  the  Christ,  and  of  the  Holy  Eucharist.  “  And 
he  .  .  .  his  soul  alive ;  ”  either  the  disinherited,  the  down¬ 
trodden  in  the  social  scale,  are  bidden  to  this  Eucharistic  feast 
(cf.  St.  Matt.  xi.  5),  or  for  those  about  to  die  is  this  Table  set — 
Holy  Viaticum  (?),  Phcirmakon  athanasias  ( *=  remedy  of  immor¬ 
tality),  as  St.  Ignatius  calls  it,  “  the  symbol  of  the  Resurrection,” 
so  the  Second  Council  of  Nicsea.  v.  32.  Or,  with  Revised  Version 
(in  margin),  “  It  shall  be  counted  to  the  Lord  for  [His]  generation,” 
(in  text),  “  It  shall  be  told  of  the  Lord  to  the  [next]  generation.” 
Or  again,  “  It  shall  be  told  concerning  the  Lord  to  a  generation.” 
LXX.,  followed  by  Vulgate,  joins  “they  shall  come”  of  v.  32  to 
v.  31,  and  give  this  sense:  The  future  (coming)  generation 
shall  be  reported  to  the  Lord  [as  having  returned  to  Him],  and 
for  !all  future  ages  shall  they  declare  to  them  that  join  this 
generation  (  =  “the  people  that  shall  be  born”),  whom  God  has 
made.  “God’s  justice”  (not  punitive  justice,  but  His  gracious 
condescension,  and  loving-kindness  to  those  He  begets  anew,  by 
the  word  of  truth).  “  Cseli  ”  ( =  “  the  heavens  shall  proclaim,”  &c.) 
is  an  interpolation  peculiar  to  the  Vulgate,  not  justified  by  the 
text,  or  by  any  other  version ;  it  was  probably  an  allusion  to  the 
Apostles,  the  “  heaven-sent  ”  heralds  of  the  Gospel. 


PSALM  22  (23). 

1.  A  Psalm,  to  David : 
YtfHW<?H  is  my  shepherd  ; 
I  shall  not  want. 

2.  He  -  makes  -  me  -  to-lie- 
down  in  pastures  of  tender- 


PSALM  22  (23). 

1.  A  Psalm  of  David: 
The  Lord  is  my  shepherd  ; 
I-shall-want  nothing. 

2.  In  a  place  where 
pasture  is,  there  He-makes- 


74 


PSALM  22  (23). 


grass :  He-leads  me  beside 
waters  of  rest  ( or ,  “  of  rest¬ 
ing-places  ”). 

3.  He-restores  my  soul : 
He-guides  me  in  the  paths 
of  uprightness  for  His 
Name’s  sake. 

4.  Yea,  though  I  -  walk 
through  the  valley  of  the 
shadow-of-death,  I-will-fear 
no  evil ;  for  THOU  art  with 
me  :  Thy  rod  and  Thy  staff, 
they  comfort  me. 

5.  Thou  spreadest  a  table 
before  me  in  the  presence 
of  mine  enemies  :  Thou 
hast-anointed  my  head  with 
oil ;  my  cup  is  an  overflow¬ 
ing  (i.e.,  runs  over). 

6.  Nought  but  goodness 
and  loving-kindness  shall- 
follow  me  all  the  days  of 
my  life :  And  I-will-dwell 
in  the  house  of  Y^HWH 
for  length  of  days. 


me  dwell :  He-nourishes  me 
at  the  water  of  repose. 

3.  He-has-refreshed  my 
soul  :  He-has-guided  me 
into  the  path’s  of  justice,  for 
His  Name’s  sake. 

4.  Yea,  even  should-I- 
walk  in  the  midst  of  the 
shadow  of  death,  I-will-fear 
no  evils,  for  THOU  art  with 
me  :  Thy  rod  and  Thy  staff, 
these  have-comforted  me. 

5.  Thou-hast-laid  a  table 
before  me  in  the  presence 
of  mine  oppressors :  Thou- 
hast  -  thoroughly  -  anointed 
my  head  with  oil,  and  mine 
overflowing  (lit.,  inebriating) 
cup,  how  goodly  it  is! 

6.  Thy  mercy  also  shall- 
follow  me  all  the  days  of  my 
life :  And  [this]  that  I-may- 
dwell  in  the  house  of  -the 
Lord  for  length  of  days. 


This  Psalm  was  sung  in  the  Church  of  Constantinople,  at  the 
Communion  of  the  newly-baptized.  It  breathes  the  spirit  of 
perfect  confidence  and  of  peace,  and  may  well  be  attributed 
to  the  latter  days  of  the  whilom  shepherd  of  Bethlehem. 
St.  Augustine  (Maurist  Edition,  vol.  v.  p.  ion)  says  that  the 
catechumens  had  to  learn  it  by  heart  before  Baptism,  so  as  to 
recite  it  daily  in  thanksgiving  for  “  the  waters  of  rest  ”  (i.e.,  holy 
Baptism),  providential  guidance  (vv.  3,  4),  and  for  the  Table  of 
the  Lord  (v.  5). 

v.  1.  “My  shepherd,”  so  Thalhofer.  SS.  ikmbrose,  Augustine, 
and  others,  “ pascit  me”  (  =  feeds  me,  leads  me  to  pasture). 


PSALM  23  (24). 


75 


LXX.,  poimainei  me  (lit.,  shepherds  me).  “  Regit”  of  Vulg.  brings 
out  the  notion  of  gentle  sway ;  cf.  Homer,  po'mienes  laon ,  i.e., 
kings,  chieftains,  lit.,  “shepherds  of  peoples.”  v.  2.  “Waters  of 
resting-places,”  i.e.,  “well-watered  oases,”  not  “ still  waters,” 
“  gently  flowing  streams,”  but  as  LXX.,  anapauseos  ( =  of  rest, 
refreshment).  “  He  leads  me,”  the  verb  in  text,  rendered  in  LXX. 
and  Vulgate,  “He  nourished,”  “reared”  (educavif),  bears  the 
special  sense  of  “leading  to  water,”  hence  of  “providing  for,” 
“sustaining.”  v.  3.  “Restores  my  soul,”  i.e.,  “provides  me  with 
refreshment.”  v.  4.  “  Valley.”  LXX.  read  Ugho  (in  the  midst) 
instead  of  Uglily  ( =  in  valley)  of  present  text.  “  Shadow  of  death  ” 
(  =  tsaP mdvetli),  as  vocalized  in  the  present  text ;  if  not  taken  as  a 
compound  word,  but  pronounced  (tsal’muth),  it  must  be  rendered 
“  gloom,”  “  the  valley  of  gloom  ”  =  imminent  danger,  deep 
darkness.  “Rod,  staff,”  shepherd’s  staff  (cf.  Lev.  xxvii.  32; 
Jerem.  xxxiii.  13),  instrument  and  emblem  of  his  care  for  his 
flock.  v.  5.  “Spreadest,”  “settest  in  order,”  “preparest,” 
“layest  a  table.”  From  the  shepherd  guarding  and  guiding  his 
flock,  the  Poet  passes  to  the  figure  of  a  mighty  and  liberal 
protector  bidding  his  protege  to  a  luxurious  banquet,  “in  the 
presence  of,”  “  under  the  very  nose  of  his  enemies.”  LXX., 
exenant'ias  =  vis  a  vis,  “opposite,”  “over  against.”  “My  cup — over¬ 
flowing,”  lit.,  “  My  cup  is  an  overflowing,”  the  abstract  noun  for 
the  adjective.  Revd-ydh  (“an  overflowing”),  in  Gesenius  (Lex. 
Hebr.)  =  “ abundance,”  “abundant  drink.”  Ravah,  from  which 
it  is  derived,  means  to  sate  with  liquids  ;  another  verb  is  used  for 
fulness  of  solid  food.  LXX.  have  wrongly  drawn  the  initial  words 
of  v.  6  (akh  tov  —  “  nothing  but,”  “only  goodness”)  into  v.  5, 
has  krdtiston  —  as  the  best  [wine  (?)].  Vulg.,  “how  goodly!” 
v.  6.  “Follow,”  lit.,  “pursue,”  suggested,  may  be,  by  “enemies” 
of  v.  5  ;  “  will  ”  (as  it  were)  “  force  itself  upon  me,”  “  That  I  may 
dwell,”  “And  I  shall,”  &c.  R.  Qimchi  prefers  the  rendering, 
“  And  I  shall-return  [and  dwell]  in  the  house  of,”  &c. 


PSALM  23  (24). 

1.  A  Psalm,  to  David : 
To  YaHWeH  [belong]  the 
earth  and  the  fulness  tliere- 


PSALM  23  (24). 

1.  On  the  first  day  of  the 
week ;  a  Psalm  of  David. 
The  earth  is  the  Lord’s,  and 


;6 


PSALM  23  (24). 


of :  The  world  and  they- 
that-dwell  therein  : 

2.  For  He  has-founded  it 
on  the  seas :  And  on  the 
floods  has-He-made-it-fast. 

3.  Who  shall-go-up  into 
the  mountain  of  YH“  ? 
And  who  shall-stand  in  the 
place  of  His  holiness? 

4.  The  pure  in  hands,  and 
the  clean  of  heart ;  Who  has 
not  lifted  up  his  soul  to 
vanity :  And  has  not  sworn 
deceitfully. 

5.  He  shall  -  receive  a 
blessing  from  Y^HW^H : 
And  justice  from  the  God 
of  his  salvation. 

6.  This  is  the  generation 
of  them  -  that  -  seek  -  after 
Him :  That-seek  Thy  face 
[even]  Jacob.  Selah. 

7.  Lift-up  your  heads,  ye 
gates ;  And  be-ye-uphfted, 
ye  doors  of  old :  And  the 
glorious  King  shall-come-in. 

8.  Who  is  this  glorious 
King  ?  YtfHWHI  strong 
and  mighty :  YH“  mighty 
in  battle. 

9.  Lift-up  your  heads,  ye 
gates ;  And  be-ye-uplifted, 
ye  doors  of  old :  And  the 
glorious  King  shall-come-in. 


the  fulness  thereof :  The 
world  and  [all]  that  dwell 
in  it. 

2.  For  He  has-founded  it 
on  the  seas :  And  on  the 
rivers  has-He-made-it-fast. 

3.  Who  shall  go  up  to  the 
mountain  of  the  Lord?  Or 
who  shall-stand  in  His  holy 
place  ? 

4.  He-that-is-innocent  in 
his  hands,  and  clean  of 
heart :  Who  has  not  taken 
his  soul  in  vain  :  Nor  sworn 
deceitfully  [to  (against  ?)  his 
neighbour]. 

5.  He  shall  -  receive  a 
blessing  from  the  Lord : 
And  mercy  from  God  his 
Saviour. 

6.  This  is  the  generation 
of  them-that-seek  Him : 
That-seek  the  face  [of  the 
God]  of  Jacob. 

7.  Lift-up  your  gates,  ye 
princes ;  And  be-ye-up¬ 
lifted,  ye  ancient  doors : 
And  the  glorious  King  shall- 
come-in. 

8.  Who  is  this  King  of 
glory  ?  The  Lord  strong 
and  mighty  :  The  Lord 
mighty  in  battle. 

9.  Lift-up  your  gates,  ye 
princes  ;  And  be-ye-up¬ 
lifted,  ye  ancient  doors : 
And  the  glorious  King  shall- 
come-in. 


PSALM  23  (24). 


77 


10.  Who  is  this  glorious 
King  ?  YYHW?H  Tsebha- 
oth  (i.e.,  Sabaoth) :  He  is 
the  glorious  King.  Selah. 


10.  Who  is  this  King  of 
glory  ?  The  Lord  of 
hosts :  He  1  is  the  King  of 
glory. 


As  there  is  no  reason  for  questioning  the  ascription  “to 
David,”  we  may  take  it  that  this  beautiful  ode  was  a  processional 
hymn  sung  at  the  transfer  of  the  Ark  to  the  Davidic  tabernacle 
on  Mount  Sion.  The  occasion  may  have  been  its  removal  from 
the  house  of  Obed-edom  to  the  “City  of  David”  (2  Kings 
(Sam.)  vi.).  “The  Lord  mighty  in  battle”  (v.  8),  seems,  however, 
to  point  to  the  bringing  back  of  the  Ark  from  a  field  of  victorious 
conflict,  and,  indeed,  we  gather  from  2  Kings  (Sam.)  xi.  n,  that 
the  Ark  accompanied  David’s  army  in  the  Ammonite  war.  Yet 
may  it  be  said  that  the  latter  half  of  the  Psalm  (vv.  7 — 10)  was 
inspired  by  the  memory  of  the  connection  of  the  Ark  with  former 
triumphs.  The  change  following  the  Selah  at  v.  7,  has  suggested 
to  Ewald  and  others  that  this  Psalm  is  made  up  of  two  distinct 
fragments.  But,  given  the  occasion,  a  more  natural  explanation 
is  that  vv.  1 — 6  are  a  prelude  sung  while  the  procession 
advanced,  to  proclaim  the  Omnipotence,  the  creative  power  of 
Him  who  was  to  be  worshipped  in  Sion,  and  the  dispositions 
required  in  those  that  would  visit  His  sanctuary  (“  the  place  of 
His  holiness  ”).  The  addition  to  the  Title  by  LXX.  (Cod. 
Vatican.)  refers  to  the  ritual  use  of  the  Psalm,  which  was  sung 
in  the  Temple,  and  is  still  used  in  the  Synagogues  as  a  proper 
Psalm  for  Sunday,  v.  2.  “Seas,”  cf.  Gen.  i.  9,  10.  “  Floods,”  salt¬ 
water  currents,  cf.  J onas  ii.  4,  where  the  Singular  occurs  with  the 
same  meaning,  v.  4.  “  Soul,”  naphsho  in  text,  the  concupiscent 
tendency,  well  rendered  by  Schegg,  “Who  seeks  not  his  pleasure 
in  vanities;”  “has  not  fixed  his  desires  on  falsehood  of  any  kind.” 
The  Q’ri,  or  marginal  emendation  of  the  text,  naphshl  (my  soul), 
though  favoured,  with  but  one  exception,  by  the  Hebrew 
authorities,  and  by  the  Alexandrian  Codex  of  LXX.,  necessitates 
a  strained  interpretation,  bolstered  up  by  a  reference  to  Exod. 
xx.  7.  This  suffices  to  show  that  the  Masora,  like  Homer,  “  nods 


1  IIe,  referring  to  God ,  is  expressed  both  in  text  and  translation. 


PSALM  24  (25). 


at  times.”  v.  5.  “Justice,”  i.e.9  conformity  to  the  Divine  type;  but 
it  will  correspond  more  closely  with  “  blessing,”  if  taken  (as  in 
Ps.  cx.  (in)  3  ;  cxi.  (112)  3)  to  mean  God’s  gracious  beneficence; 
cf.  St.  Matt.  vi.  1,  where  justice  plainly  stands  for  “almsdeeds.” 
v.  6.  The  rendering  of  the  text  as  above  is  favoured  by  Targum 
and  Qimchi,  by  Aben  Ezra  also.  Syr.  and  LXX.  supply  “  face 
[of  the  God  of\  Jacob;”  an  interpolation  to  fill  up  the  hiatus  in  the 
sense.  “This  the  generation,”  &c.,  /.<?.,  “such  are  they  (with  refer¬ 
ence  to  the  description  in  v.  4)  that  seek  the  Divine  Presence, 
and  are  the  true  offspring  of  Jacob;  ”  cf.  St.  John  i.  47  ;  Rom.  ii. 
28,  29.  vv.  7,  9.  “Gates”  of  the  citadel  of  Sion;  “ancient” 
(not  “everlasting”)  doors  of  the  Jebusite  stronghold.  LXX., 
taking  “heads”  (  =  “lintels”)  to  mean  “  princes  f  disjoin  the 
affix  “your”  from  “  heads  f  an  unwieldy  construction.  Instead  of 
vestras ,  the  old  Latin  Psalters  read  vestri.  v.  10.  “  Lord  of  hosts,” 
in  the  text  “  YaHW^H  ”  [  =  the  Lord  of]  “  Tsebhaoth  ”  =  “  of 
hosts,”  of  the  angelic  choirs,  of  the  material,  visible  heavens  with 
their  constellations  arranged,  so  to  speak,  in  military  order.  LXX., 
“Lord  of  virtues,  powers;”  at  times  the  New  Testament  writers 
transliterate  it  “  Sabaoth  ;  ”  “  Lord  of  armies.” 


PSALM  24  (25). 

1.  To  David.  (Aleph). 
To  Thee,  YaHWeH,  do-I- 
lift-up  my  soul. 

2.  My  God  (Beth),  in 
Thee  I-trust.  Let  me  not 
be  ashamed :  Let  not  mine 
enemies  triumph  over  me. 

3.  (Gimel).  Yea,  none 

who  wait-on  Thee  shall-be- 
put-to-shame :  The  wan¬ 

tonly  faithless  shall-be-put- 
to-shame. 


PSALM  24  (25). 

1.  For  the  end,  a  Psalm  of 
David.  To  Thee,  O  Lord, 
have-I-lifted  up  my  soul. 

2.  My  God,  in  Thee  do- 
I-trust.  Let  me  not  be  put 
to  shame :  Let  not  mine 
enemies  laugh-me-to-scorn. 

3.  For  none  that  wait-on 
Thee  shall  in  any  wise  be- 
ashamed :  [But]  let  all  be- 
ashamed  that  transgress 
wantonly. 


PSALM  24  (25). 


79 


4.  (Daleth).  Make-me  to- 
know  Thy  ways,  YMTAYH  *. 
Teach  me  Thy  paths; 

5.  (He).  Guide  me  in 
Thy  truth  (Waw  ?),  and 
teach  me;  For  THOU  art 
the  God  of  my  salvation  : 
On  Thee  do-I-wait  all  the 
day. 

6.  (Za-yin).  Remember, 
YaHW^H,  Thy  tender- 
mercies  and  Thy  loving- 
kindnesses  :  For  they  are 
of  old. 

7.  (Cheth).  The  sins  of 
my  youth  and  my  trans¬ 
gressions  remember  not ; 
According  to  Thy  loving¬ 
kindness  remember  THOU 
me:  For  the  sake  of  Thy 
goodness,  YaHYTH. 

8.  (Teth).  Good  and  up¬ 
right  is  YflHWH  :  There¬ 
fore  will-He-instruct  sinners 
in  the  way. 

9.  (Yodh).  He-will-guide 
the  meek  in  judgment :  And 
He-will-teach  the  meek  His 
way. 

10.  (Kaph).  All  the  paths 
of  YflHWH  are  loving¬ 
kindness  and  truth:  To 
those-who-keep  His  cove¬ 
nant  and  His  testimonies. 

11.  (Lamedh).  For  Thy 
Name’s  sake,  YHU :  So  do- 
Thou-forgive  mine  iniquity, 
for  it  is  great. 


4.  Make  -  known  to  me 
Thy  ways,  O  Lord :  And 
teach  me  Thy  paths. 

5.  Guide  me  in  Thy  truth, 
and  teach  me;  For  THOU 
art  God  my  Saviour :  And 
on  Thee  have-I-waited  all 
the  day. 

6.  Remember  Thy  com¬ 
passions,  O  Lord,  and  Thy 
mercies  :  F or  they  are  from 
everlasting. 

7.  The  sins  of  my  youth 
and  my  follies  remember 
not,  [O  Lord] ;  According 
to  Thy  mercy  remember 
Thou  me:  For  Thy  good¬ 
ness’  sake,  O  Lord. 

8.  Good  and  upright  is 
the  Lord  :  Therefore  will- 
He  -  instruct  sinners  m  the 
way. 

9.  He-will-guide  the  meek 
in  judgment :  He-will-teach 
the  meek  His  ways. 

10.  All  the  ways  of  the 
Lord  are  mercy  and  truth  : 
To  such-as-seek  His  testa¬ 
ment  (covenant)  and  His 
testimonies. 

11.  For  Thy  Name’s 
sake,  O  Lord,  wilt-Thou-be- 
merciful  to  my  sin ;  for  it  is 
great. 


8o 


PSALM  24  (25). 


12.  (Mem).  Who  is  the 
man  that  fears  Y^HW^H? 
Him  shall-He  instruct  in  the 
way  he-should-choose. 

13.  (Nun).  His  soul  shall- 
dwell  in  good  (i.e.,  pros¬ 
perity)  :  And  his  seed  shall- 
inherit  the  land. 

14.  (Samekh).  The  coun¬ 
sel  of  YtfHW<?H  is  with 
them-that-fear  Him :  And 
[He  is]  for-making-them-to- 
know  His  covenant. 

15.  (A-yin).  Mine  eyes 
are  continually  toward  YHa  : 
For  He  shall-pluck  my  feet 
out  of  the  net. 

16.  (Pe).  Turn-Thee  to 
me,  and  be-gracious  to  me  : 
For  desolate  and  afflicted 
am  I. 

17.  (T  s  a  d  h  e).  The 
troubles  of  my  heart  are- 
enlarged  :  From  my  straits 
bring-Thou  me  out. 

18.  (Resh).  Consider  mine 
affliction  and  my  travail : 
And  forgive  all  my  sins. 

19.  (Resh).  Consider  mine 
enemies,  for  they-are-many  : 
And  they-hate  me  with 
violent  hatred.  (Lit.,  hatred 
of  violence.) 

20.  (Shin).  Keep  my  soul, 
and  deliver  me  :  Let  me  not 
be  ashamed  for  I  -  take  - 
refuge  in  Thee. 

21.  (Tav).  Let  integrity 


12.  Who  is  the  man  that 
fears  the  Lord  ?  He-shall- 
instruct  him  in  the  way  he 
(He  ?)  has-chosen. 

13.  His  soul  shall-dwell  in 
prosperity :  And  his  seed 
shall-inherit  the  land. 

14.  The  Lord  is  the  stay 
of  them-that-fear  Him  :  And 
His  covenant  is  for  their 
enlightenment.  Or,  is  to 
make  this  plain  to  them. 

1 5.  Mine  eyes  are  con¬ 
tinually  to  the  Lord:  For 
He  shall-pluck  my  feet  out 
of  the  snare. 

16.  Look  upon  me,  and 
have-mercy  on  me :  For  I 
am  lonely  and  poor. 

17.  The  troubles  of  my 
heart  are-multiplied :  From 
my  straits  do-Thou-deliver 
me. 

18.  Consider  mine  afflic¬ 
tion  and  my  travail :  And 
forgive  all  my  sins. 

19.  Consider  mine  ene¬ 
mies,  for  they  are  many : 
And  they  -  hate  me  with 
unjust  hatred. 

20.  Keep  my  soul,  and 
deliver  me  :  Let  me  not  be 
ashamed,  for  I-put  my  trust 
in  Thee. 

21.  The  guileless  and  up- 


PSALM  24  (25). 


8l 


and  uprightness  preserve 
me  :  For  I-wait  on  Thee. 

22.  (Pe).  Redeem  Israel, 
O  God  :  Out  of  all  his 
troubles. 


right  cleave  to  me:  For  I- 
have-waited  for  Thee. 

22.  Redeem  Israel,  O 
God  :  Out  of  all  his  afflic¬ 
tions. 


The  records  of  David’s  life  afford  no  indication  of  a  definite 
occasion  for  this  Psalm.  It  is  an  acrostic,  or  alphabetical  Psalm, 
an  incomplete  specimen  whereof  has  been  met  with  in  Ps.  ix. 
(9  and  10  in  the  Hebrew  text).  Of  the  six  other  alphabetical 
Psalms,  xxxiii.  (34),  xxxvi.  (37),  cx.  (in),  cxi.  (112),  cxviii.  (119), 
cliv.  (145),  cx.,  cxi.,  and  cxviii.  are  the  only  ones  in  which  the 
system  is  so  strictly  adhered  to  that  every  letter  is  represented  by 
a  verse,  or  clause,  or  group  of  verses.  The  same  system  is 
closely  followed  in  Proverbs  xxxi.  10 — 31,  and  in  Lamentations 
i. — iv.  Warn  (or  vav)  is  omitted,  unless  indeed  we  assume  as 
probable  that  the  copulative  “ and  teach  me”  in  v.  5  represents 
this  letter,  as  also  in  Ps.  xxxiii.  (34)  6.  In  Biblical  Hebrew,  at 
least,  v,  the  copulative  conjunction  and  vavhti  ( =  hooks)  are  the 
only  words  beginning  with  Vav,  or  Waw.  Qopk  (q)  is  left  out  at 
v.  18,  which,  with  v.  19,  begins  with  Risk  (==r).  The  last  verse 
with  Pe  (p)  for  initial  may  be  a  ritual  addition  of  later  date.  The 
Psalm  consists  of  a  plaint  and  prayer  for  aid  in  troublous  times, 
a  prayer  grounded  on  the  poet’s  consciousness  of  his  fidelity,  and 
the  firm  conviction,  here  and  there  expressed,  that  Providence 
awards  peace  and  prosperity  to  the  godly. 

v.  1.  “I-lift-up,”  in  text,  “  I-carry  to  Thee,”  implying  separation, 
emancipation  from  worldly  attachments,  and  self-surrender  to 
God.  v.  3.  “  Faithless,”  who  deal  treacherously  with  their  fellows, 
hence,  “transgressors.”  v.  5.  “Truth,”  i.e.,  the  Law,  a  prayer 
for  that  inward  light  and  inspiration  needed  for  the  due  fulfilment 
of  the  Divine  behests.  v.  6.  “  Of  old,”  either  from  the  begin¬ 
ning  of  the  Poet’s  life,  or  from  that  of  Israel’s  history  as  a  nation, 
v.  7.  “  Transgressions,”  the  corresponding  word  in  text  seems  to 
imply  misdeeds  less  venial  than  the  follies,  the  frailties,  “the 
ignorances  ”  (i.e.,  “  the  sins  of  ignorance  ”)  of  LXX.  and  Vulgate. 
“Remember  Thou  me,”  “Thou”  emphatically  expressed  in 
text ;  “  Thou,  who  art  revealed  to  us  as  the  Merciful,  the 
G 


82 


PSALM  24  (25). 


Compassionate.”  v.  8.  “  Way,”  “  judgment,”  “  testimony,” 

“  covenant,”  the  several  designations  of  the  Law,  as  in  Ps.  cxviii. 
(119).  v.  10.  “Truth,”  or  faithfulness  to  promises.  v.  n. 
Possibly  “[Act  Thou]  for  Thy  Name’s  sake;”  “so  shalt 
Thou”  (or  in  precative  sense,  “So  do  Thou”)  “forgive,”  &c. 
“For  it  is  great,”  here  as  in  parallel  text  (Jer.  xiv.  7),  “For”  = 
“because,”  not  “though.”  v.  12.  “He  should  choose,”  “He” 
-  the  God-fearing  man,  but  Targum  and  LXX.  understand  it  of 
God,  a  defensible  rendering — “  The  way  wherewith  He  is  well- 
pleased.”  v.  13.  “Shall  dwell  at  ease”  (so  Revised  Version): 
lit.,  “  in  good.”  “  Inherit  (possess)  the  land  ”  promised  to  their 
Fathers,  bestowed  on  Israel  as  an  heritage  (Lev.  xxv.  23)  ;  under 
condition  of  obedience  to  the  Law ;  else,  they  were  to  be  driven 
from  it.  So,  “  inherit  the  land  ”  is  equivalent  to  having  God’s 
favour  and  blessing,  in  a  word,  to  be  happy  (cf.  St.  Matt.  v.  4). 
v.  14.  “Secret,”  i.e .,  the  familiar  converse  of  the  Lord  is 
enjoyed  by  His  faithful  worshippers,  they  possess  His  confidence. 

“  And  [He  is]  for  making  them  to  know  His  covenant  ”  (so 
literally ) ;  or,  “  His  worshippers  possess  His  confidence  and  His 
covenant  for  their  instruction,”  i.e.,  to  impart  to  them  supernatural 
knowledge;  or,  again,  “His  covenant”  {i.e.,  He  has  bound 
Himself  by  promise)  “  to  instruct  them.”  LXX.  have  read  fsodh 
(foundation,  base),  and  render  it  “strength;”  Aquila,  aporrheeton 
(  =  secret);  Symmachus,  mysteerion  (mystery,  secret);  Theodotion, 
homilia  (assembly),  v.  16.  “Desolate,”  quite  alone,  solitary. 
LXX.  wrongly  here,  and  Ps.  xxi.  (22)  21,  monogenees  {  —  only- 
begotten,  only  child).  v.  17.  Another  admissible  rendering: 
“The  troubles  of  my  heart  do  Thou  enlarge  (  =  expand,  i.e., 
relieve) ;  and  from  my  straits  bring  Thou  me  out.”  Or,  “  Anguish 
is  my  heart,  relieve  Thou  it;  From  my  straits,”  &c.  v.  21. 
St.  Jerome,  “Simplicitas  et  sequitas  servabunt  me”  (  =  Single- 
mindedness  and  fair  dealing  shall  preserve  me).  LXX.  render 
abstract  by  the  concrete,  which  is  hardly  consistent  with  the 
“desolate”  of  v.  16.  v.  22.  Cf.  Ps.  xxxiii.  (34)  23;  cxxix. 
(130)  8. 


PSALM  25  (26). 


83 


PSALM  25  (26). 

1.  To  David.  Right  me, 
Y*HW*H,  for  I  have  - 
walked  in  mine  integrity : 
In  YHU  have  I  also  trusted, 
[therefore,]  may  I  not  totter 
(or,  I  shall-not  totter). 

2.  Examine  me,  Y^H- 
WdH,  and  try  me:  Test-as- 
with-fire  my  reins  and  my 
heart. 

3.  For  Thy  loving-kind¬ 
ness  is  before  mine  eyes : 
And  I -walk  in  Thy  truth. 

4.  I  -  have  -  not  -  sat  with 
men  of  falsehood  (i.e.,  false 
persons)  :  And  I-will  not- 
go-in  with  concealed-ones 
(i.e.,  crafty  men,  hypocrites). 

5.  I-hate  the  assembly  of 
evil-doers :  And  with  the 
wicked  I  will  not  sit. 

6.  I-will-wash  my  hands 
in  innocency  :  So  will-I-com- 
pass  Thine  altar,  YaHWfH  ; 

7.  To  -  make-to-be- heard 
the  voice  of  thanksgiving : 
And  to  tell  all  Thy  won¬ 
drous-deeds. 

8.  Y^HYTH,  I-love  the 
habitation  of  Thy  house : 
And  the  dwelling-place  of 
Thy  glory. 

9.  Take  not  away  my  soul 


PSALM  25  (26). 

1.  For  the  end.  A  Psalm 

of  David.  Judge  me,  O 
Lord,  for  I  have-walked  in 
mine  innocence  :  And 

hoping  in  the  Lord,  I  shall 
not  succumb. 

2.  Prove  me,  O  Lord,  and 
try  me :  Purify-as-with-fire 
my  reins  and  my  heart. 

3.  For  Thy  mercy  is  be¬ 
fore  mine  eyes :  And  I- 
delight  in  Thy  truth. 

4.  I  have  not  sat  with  the 
council  of  vanity :  Neither 
will-I-go-in  with  wrong¬ 
doers. 

5.  I-hate  the  assembly  of 
wicked-doers  :  And  with  the 
ungodly  I  will  not  sit. 

6.  I-will-wash  my  hands 
among  the  innocent :  And 
will-compass  Thine  altar,  O 
Lord  ; 

7.  That  I-may-hear  the 
voice  of  praise  :  And  may- 
declare  all  Thy  wondrous- 
works. 

8.  Lord,  I-love  the  beauty 
of  Thy  house :  And  the 
dwelling-place  of  Thy  glory. 

9.  Destroy  not  my  soul, 


84 


PSALM  25  (26). 


O  God,  together  with  the 
ungodly :  Nor  my  life  with 
bloodthirsty  men  ; 

10.  In  whose  hands  are 
iniquities  :  Their  right-hand 
is-filled  with  bribes. 

11.  But  I  have-walked  in 
mine  innocence  *.  Redeem 
me,  and  be-merciful  to  me. 

12.  My  foot  stands  in  an 
even  place :  In  the  assem¬ 
blies  will-I-bless  [Thee],  O 
Lord. 

Thalhofer  refers  this  Psalm  to  the  time  of  Saul’s  persecution. 
It  may,  however,  be  fairly  urged  that  the  mention  of  the  hypocrisy 
and  bribery  of  the  wicked  faction  (vv.  4,  10),  to  whom  he  stands 
opposed,  point  rather  to  the  rebellion  of  Absalom,  to  his  currying 
popular  favour  (cf.  2  Kings  (Sam.)  xv.  6),  while  vv.  6,  7  remind 
one  of  the  despondent  terms  of  David’s  address  to  Sadoc,  when 
about  to  take  flight.  The  diction  of  this  Psalm  shows  some 
slight  resemblance  to  Ps.  xxiv.  (25)  and  the  following,  and 
grounds  a  probability  that  they  are  the  work  of  the  same  poet. 

v.  1.  “Judge,”  /.<?.,  vindicate  my  right,  “right  me.”  “Totter,” 
either  a  Future  of  confidence,  or  Optative.  Codex  Vatican,  of  LXX. 
reads  ou  mee  scilevtho  (I  shall  not  be  moved),  other  Codd.  read,  con¬ 
formably  to  Vulgate,  ou  mee  asthe?ieesd  (I  shall  not  be  faint),  i.t ?., 
my  cause  will  prevail  before  Thy  judgment;  I  shall  not  be  defeated, 
non-suited,  v.  2.  “  Prove,”  “  Examine,”  mayhap,  by  tribulation. 
“Test,”  “try  as  with  fire;”  the  verb  in  text  means  “melting, 
fining  precious  metals  by  fire,”  hence,  “proving,”  “testing,” 
“purifying.”  “Reins,”  the  seat  of  the  affections;  “  Heart,”  the 
centre  of  the  higher  spiritual  life.  v.  3.  “  I  walk,”  I  fashion 
my  conduct  after  the  kindness  and  fidelity  to  promises  that 
characterize  God’s  dealings.  In  Psalm  i.  1,  we  have  seen  that 
“walk,”  “sit,”  “go  in,”  apply  to  conduct,  v.  4.  “Concealed- 
ones,”  cloaking  their  evil  designs  under  high-sounding  pretences, 
v.  6.  “  Wash,”  cf.  Deut.  xxi.  6 ;  St.  Matt,  xxvii.  24 ;  a  token  of 
guiltlessness.  As  is  well  known,  vv.  6 — 12  are  recited  by  the 


with  sinners :  Nor  my  life 
with  bloody  men  ; 

10.  In  whose  hands  is 
wickedness :  Their  right- 
hand  is-full  of  bribes. 

11.  But  I,  may-I-walk  in 
mine  integrity  :  Redeem  me, 
and  be-gracious  to  me. 

12.  My  foot  stands  in  an 
even-place :  In  the  assem¬ 
blies  will-I-bless  YflHWT. 


PSALM  26  (2;). 


85 


celebrant  of  the  Divine  Liturgy,  at  the  washing  of  the  fingers, 
after  the  oblation  of  the  elements.  St.  Cyril  of  Jerusalem 
(Cateches.  Mystagog.  v.)  observes,  “This  betokens  that  ye  should 
be  cleansed  from  all  sins,  and  stains ;  since,  as  by  the  hands  are 
meant  our  doings,  the  washing  thereof  fitly  denotes  the  purity  of 
our  actions.”  “  Compass,”  in  the  language  of  the  Talmud  and 
in  Rabbinical  diction.1  This  verb  means  sitting,  reclining  at  table, 
and  may  well  be  taken  here  to  express  reclining  at  a  banquet 
round  the  altar,  on  what  remained  of  a  thankoffering.  Observe 
the  contrast  between  “  the  assembly  of  evil-doers  ”  and  the  godly 
worshippers  with  whom  the  Poet  reclines  round  the  altar,  v.  7. 
Or ,  “that  I  may  proclaim  with  the  voice  of  thanksgiving,”  &c. ; 
LXX.,  “To  hear,”  perhaps  more  correctly.  v.  8.  “Beauty,” 
the  ornaments,  and  costly  furniture  that  render  the  Tabernacle  a 
meet  dwelling  for  God ;  well  expressed  by  LXX.,  evpr'epeian 
(becoming  appearance).  “  Glory,”  the  Sh’-khinah,  or  manifesta¬ 
tion  of  the  Divine  Majesty.  v.  9.  Gesenius  (Hebr.  Lex.  s.v.) 
gives  “take  away,”  “destroy,”  as  another  of  its  meanings.  “  Gather 
not  my  soul”  (  =  my  person),  &c.,  let  me  not  be  involved  in  the 
fate  awaiting  those  described  here,  and  in  v.  10.  “Bloody  men,” 
///.,  “men  of  bloods.”  v.  11.  “  Redeem,”  cf.  Ps.  xxiv.  (25),  22  ; 
i.e.,  “Deliver  me  [from  that  fate].”  v.  12.  “Even-place”  -in 
security ;  a  place  free  from  cliffs  and  precipices. 


PSALM  26  (2;). 

1.  To  David.  YaHWeH 
is  my  light  and  my  salva¬ 
tion  ;  of  whom  shall-I-be- 
afraid?  YH“  is  the  strong¬ 
hold  of  my  life  ;  at  whom 
shall-I-tremble  ? 

2.  When  evil-doers  drew- 
nigh  against  me  to  eat  my 
flesh,  mine  adversaries,  and 


PSALM  26  (2;). 

1.  [A  Psalm]  of  David, 
[before  he  was  anointed]. 
The  Lord  is  my  light  and 
my  salvation ;  whom  shall- 
I-fear  ?  The  Lord  is  the 
protector  of  my  life  ;  before 
whom  shall-I-tremble  ? 

2.  When  evil-doers  drew- 
nigh  against  me  to  eat  up 
my  flesh  :  Mine  enemies  that 


1  Cf.  1  Kings  (Sam.)  xvi.  11  ;  Cant.  i.  12  {mesabh— couch,  triclinium). 


86 


PSALM  26  (2;). 


my  foes  to  me  :  They  it  is 
that  stumbled  and  fell. 

3.  Were  an  army  to  en¬ 
camp  against  me,  my  heart 
would  not  fear ;  Though 
war  should-rise-up  against 
me  :  In  spite  of  this  I  would- 
feel-safe. 

4.  One  [thing]  have  I 
asked  of  YYHWkH,  that 
will-I-seek-after ;  That  I- 
may-dwell  in  the  house  of 
YH“  all  the  days  of  my  life  : 
To  gaze  upon  the  glory  of 
YH“,  and  to  survey  His 
Temple. 

5.  For  He-hides  me  in 
His  place-of-covert,  in  the 
evil  time  ;  In  the  secret-part 
of  His  tabernacle  He-con- 
ceals  me :  On  a  rock  He- 
sets  me  up. 

6.  And  now  shall  my  head 
be  -  lifted  -  up  above  mine 
enemies  round  about  me ; 
And  I-will-sacrifice  in  His 
T  abernacles  sacrifices  of 
trumpet-sound :  I-will-sing, 
yea,  I-will-chant-psalms  to 
YfflHWML 

7.  Hear,  YaHW^H,  my 
voice,  I  cry  -  aloud  :  Be- 
gracious  also  to  me,  and 
answer  me. 

8.  To  Thee  has  my  heart 
said,  Seek-ye  My  face  :  Thy 
face,  YH“,  will-I-seek. 


afflict  me,  They  themselves 
fainted  and  fell. 

3.  Though  an  army  were- 
set-in-array  against  me,  my 
heart  shall  not  be  afraid ; 
Though  war  were-to-rise-up 
against  me  :  In  this  will- 1 
trust,  [am-I-confident.] 

4.  One  [thing]  have-I- 
asked  of  the  Lord,  that  will- 
I-earnestly-seek  ;  that  I- 
may-dwell  in  the  house  of 
the  Lord  all  the  days  of  my 
life  :  That  I-may-behold  the 
pleasantness  of  the  Lord, 
and  survey  His  Temple. 

5.  For  He-hides  me  in 
His  Tabernacle  :  In  the  day 
of  troubles  He-shelters  me 
in  the  secret-part  of  His 
Tabernacle  ; 

6.  On  a  rock  He-sets  me 
up  ;  And  now  He-has-lifted- 
up  my  head  over  mine 
enemies.  I-went-round  and 
offered  in  His  Tabernacle 
the  sacrifice  of  shouting :  I- 
will-sing,  even  sing-a-psalm 
to  the  Lord. 

7.  Hear,  O  Lord,  my 
voice  wherewith  I-cry  [to 
Thee  ;  ]  Have-mercy  on  me, 
and  hearken  to  me. 

8.  My  heart  said  to  Thee, 
My  face  has  -  earnestly  - 
sought  Thee :  Thy  face,  O 
Lord,  I-will-seek. 


PSALM  26  (2;). 


87 


9.  Hide  not  Thy  face  from 
me ;  Repel  not  Thy  servant 
in  anger ;  Thou-hast-been 
my  help  :  Cast  me  not  off, 
neither  forsake  me,  O  God 
of  my  salvation. 

10.  Should  my  father  and 
my  mother  forsake  me  :  Yet 
Y^HW^H  would-take-me- 
up  (i.e.,  adopt). 

11.  Teach  me  Thy  way, 
YH“ ;  And  guide  me  in  a 
plain  path  :  Because  of  mine 
enemies. 

12.  Give  me  not  up  to 
the  desire  of  mine  adver¬ 
saries  :  For  false  witnesses 
are-risen-up  against  me,  and 
the  breather-out  of  cruelty 
(violence). 

13.  [I  should  have  lost  all 
hope]  Unless  I-had-believed 
[it  would  be  given  me]  to 
see  the  goodness  of  YH“  in 
the  land  of  the  living. 

14.  Wait  on  Y*HW*H; 
Be-firm,  and  let  thy  heart 
take-courage  :  Yea,  wait- 
thou  on  YaUWeU. 


9.  Turn  not  Thy  face 
away  from  me;  Turn  not 
away  from  Thy  servant  in 
anger ;  Be  Thou  my  helper, 
forsake  me  not,  neither  over¬ 
look  me,  O  God  my  Saviour. 

10.  For  my  father  and 
my  mother  have  -  forsaken 
me  :  But  the  Lord  has  - 
taken  me  up. 

11.  Teach  me  in  Thy 
way,  O  Lord ;  And  guide 
me  into  a  right  path :  Be¬ 
cause  of  mine  enemies. 

12.  Deliver  me  not  over 
to  the  desires  of  them-that- 
afflict  me:  For  unjust  wit¬ 
nesses  are-risen-up  against 
me,  and  injustice  has-lied  to 
herself. 

13.  I-believe  that  I-shall- 
see  the  good-things  of  the 
Lord  in  the  land  of  the 
living. 

14.  Wait  on  the  Lord; 
Be  of  good  courage,  and  let 
thy  heart  be-strengthened : 
Yea,  wait  on  the  Lord. 


This  Psalm  falls  into  three  divisions.  (1)  Hope  in  God, 
though  hemmed  in  by  foes  (vv.  1 — 3).  (2)  Yearning  to  take 

refuge  in  the  Sanctuary  (vv.  4 — 6).  (3)  Prayer  for  deliverance 

(vv.  7 — 14).  From  v.  4  Aben  Ezra  infers  that  David  wrote  this 
Psalm  in  his  old  age,  cf.  2  Kings  (Sam.)  xxi.  17.  The  Vulgate 
addition  to  Title  is  to  be  met  with  in  some  copies  of  LXX. 
Codex  Vatican.,  for  instance,  v.  1.  “  Light,”  as  darkness  often 
stands  for  adversity,  the  Deliverer  is  regarded  as  the  “  Light  ”  of 


88 


PSALM  26  (2;). 


him  he  rescues,  cf.  Mich.  vii.  8;  Isai.  lx.  1.  v.  2.  “Mine 
adversaries,  and  my  foes  to  me  (  =  even  mine).”  “To  me” 
denotes  the  transit,  or  passing  on  of  enmity  to  its  object,  an  Arabic 
idiom,  no  mere  pleonasm.  “Eat  flesh,”  in  Syriac,  means  “to 
accuse,”  “  to  slander.”  v.  4.  “  One-thing,”  imam  (LXX.,  mtan ), 
Fem.  for  Neuter,  lost  in  the  Shemitic  languages  (if  they  ever  had 
it).  “Pleasantness,”  “brightness,”  “ beauty,”  “ grace,”  “ favour,” 
so  Gesenius  ( sub  voce ,  no  “am).  He  renders  it,  “  the  glory  of  YH.” 
It  may  mean,  either  the  majesty  of  Divine  worship,  or  may  imply, 
“enjoying  His  favour.”  “Visit,”  “survey,”  St.  Jerome,  “  Et 
attendant  templum  ejus”  (  =  and  that  I  may  contemplate  His 
Temple).  A  now  discarded  Rabbinical  gloss  was,  “  to  attend 
early.”  “To  gaze  with  delight  on,”  “To  meditate  [on  the  mani¬ 
festation  of  God’s  presence]  in  the  Temple,”  are  possibly  what 
is  meant,  v.  5.  Like  a  man  secreting  a  fugitive  in  the  recesses 
of  his  tent,  or  dwelling.  “For”  connects  this  with  v.  4,  gives 
the  reason  of  the  Poet’s  yearning,  in  that  he  knows  that,  as  a 
friend  of  God,  he  will  be  protected  (  =  delivered)  from  all  peril, 
v.  6.  “  Round  about  me.”  LXX.  read  instead  of  the  preposition 
in  text,  the  verb  with  which  they  begin  the  next  clause.  Thus 
rendered,  “  went  around  ”  may  have  the  same  ritual  sense  as  in 
the  foregoing  Psalm,  v.  6.  “I  will  compass,”  &c.  “Trumpet- 
sound,”  jubilation,  cf.  Num.  x.  10.  v.  8.  This  somewhat  obscure 
clause  may  perhaps  be  paraphrased  :  “  In  my  distress  my  heart 
(  =  conscience)  reminds  me  of  Thy  precept,”  “Seek  ye  My  face 
(  =  Presence) ; ”• — “That  will  I  seek.”  LXX.  (Codex  Vatican.), 
Old  Itala,  “  I  have  diligently  sought  Thy  face ;  ”  the  Complu- 
tensian  Polyglot  and  Aldine,  as  also  Symmachus,  as  in  Vulgate 
(Symm.  ezeetei ,  sought);  St.  Jerome,  “My  face  has  sought;” 
“  Quaesivit  vultus  meus  ;”  Targum,  “Seek  thou  My  face,  Thy  face, 
YH“,  will  I  seek.”  v.  12.  “Breather-out  of  violence”  (cruelty)  ; 
Gesenius,  “breathing-out  wickedness;”  St.  Jerome,  “et  apertum 
mendacium  ”  ( =  a  barefaced  lie).  LXX.  read  the  Participle 
(“breathing-out’  )  as  the  personal  verb,  in  the  sense  of  “  uttering,” 
in  accordance  with  the  context  (“false  witnesses,”  ///.,  “witnesses 
of  falsehood  ”),  and  drew  the  lit  (the  first  syllable  of  the  next 
verse,  lute,  unless)  to  v.  12,  to  complete  the  sense;  lu  (to  itself) 
=  heavteei ,  sibi.  v.  13.  The  text  plainly  needs  supplementing, 


PSALM  27  (28). 


89 


either  at  the  beginning,  or  at  the  end,  by  some  such  phrase  as 
[“I  had  been  undone ”],  [“I  had  lost  all  hope] — unless,”  &c. 
It  is  also  suggested  that  the  lule  may  be  equivalent  to  “if”  in 
Psalm  xciv.  (95)  n,  (“If  they  should  enter,”  &c.),  and  serve 
as  the  formula  of  an  oath,  or  of  a  strong  asseveration,  or  denial. 
LXX.,  St.  Jerome,  and  Vulgate  drop  the  negative  altogether. 


PSALM  27  (28). 

1.  To  David.  To  Thee, 
YaHWeYL,  do-I-call ;  My 
Rock,  be  not  silent  from 
me  ;  Lest  Thou-be-silent 
from  me :  And  I-become- 
like  them-that-go-down  into 
the  pit. 

2.  Hear  the  voice  of  my 
supplications,  when  I-cry  to 
Thee  :  When  I-lift-up  my 
hands  toward  Thine  inner¬ 
most-sanctuary. 

3.  Draw  me  not  away 
with  the  wicked,  and  with 
the  workers  of  iniquity ; 
Who  speak  peace  with  their 
neighbours :  But  evil  is  in 
their  hearts. 

4.  Give  to  them  according 
to  their  work,  and  according 
to  the  wickedness  of  their 
deeds  ;  According  to  the 
work  of  their  hands  give  to 
them.  Render  their  requit¬ 
ing  to  them. 

5.  Because  they  attend 
not  to  the  works  of 


PSALM  27  (28). 

1.  A  Psalm  of  David  him¬ 
self.  To  Thee,  O  Lord, 
have-I-cried  ;  My  God,  turn 
not  away  silently  from  me  ; 
Lest  Thou  being-silent  to¬ 
ward  me :  So  I-should-be- 
likened  to  them-that-go- 
down  to  the  pit. 

2.  Hearken,  [O  Lord,]  to 
the  voice  of  my  supplication, 
when  I-pray  to  Thee  : 
When  I-lift-up  my  hands 
toward  Thy  holy  Temple. 

3.  Draw  me  not  away 
with  sinners,  and  [destroy] 
me  not]  with  the  workers  of 
iniquity ;  Who  speak  peace 
with  their  neighbour :  But 
evils  are  in  their  hearts. 

4.  Give  them  according 
to  their  works,  and  accord¬ 
ing  to  the  malignity  of  their 
devices  ;  Give  them  accord¬ 
ing-  to  the  works  of  their 
hands  :  Render  their  recom¬ 
pense  to  them. 

5.  Because  they  have  not 
attended  to  the  works  of 


go 


PSALM  2;  (28). 


Y<zHW>H  ;  nor  to  the 
operation  of  His  hands : 
May-He-break  them  down, 
and  not  build  them  up  (i.e., 
rebuild  them). 

6.  Blessed  be  YH“  :  Be¬ 
cause  He  -  has  -  heard  the 
voice  of  my  supplications. 

7.  YH“  is  my  strength 
and  my  shield ;  In  Him 
does  my  heart  trust,  and  I- 
am-helped ;  Therefore  my 
heart  rejoices-exceedingly : 
And  with  my  song  will-I- 
praise  Him. 

8.  YH“  is  their  strength 
( rather ,  a  strength  to  His 
people)  :  And  a  fortress  of 
protection  to  His  anointed  is 
He. 

9.  Save  Thy  people,  and 
bless  Thine  inheritance : 
And  be-a-shepherd  to  them, 
and  lift  them  up  for  ever 
(bear  them  up  for  ever). 


the  Lord,  even  to  the  works 
of  His  hands :  Thou-shalt- 
pull  them  down,  and  shalt 
not  build  them  up. 

6.  Blessed  be  the  Lord : 
Because  He-has-hearkened 
to  the  voice  of  my  petition. 

7.  The  Lord  is  my  helper, 
and  my  defender ;  In  Him 
does  my  heart  trust,  and  I- 
am  helped;  Therefore  has 
my  flesh  revived :  And  wil¬ 
lingly  will-I-give-thanks  to 
Him. 

8.  The  Lord  is  the 
strength  of  His  people  : 
And  the  saving  protector  of 
His  anointed. 

9.  Save  Thy  people,  [O 
Lord],  and  bless  Thine  in¬ 
heritance  :  Rule  them  also, 
and  lift  them  up  for  ever. 


The  ascription,  or  Title,  is  confirmed  by  the  vv.  8,  9, 
“  Anointed,”  and  by  the  Poet’s  identifying  his  cause  with  that 
of  God’s  people.  The  Psalm  may  be  referred  to  the  time  of 
Absalom’s  revolt.  v.  1.  “Lest,  Thou  being  silent.”  “Pit,” 
Hades,  the  grave,  the  nether  world — the  Poet’s  life  is  threatened, 
v.  2.  “Sanctuary,”  Aquila,  Symmachus,  and  St.  Jerome  (“ oraculum ,” 
oracle)  derive  the  corresponding  word  (d^bhir)  from  dibber  (he 
spoke).  LXX.  naon  ( —  temple)  is  preferable,  as  the  word  is 
connected  with  Arab,  dubr  (hinder  -  part),  i.e.,  the  west  end  of 
the  Tabernacle,  or  Temple,  where  the  Most  Holy  Place  (Holy 
of  Holies)  was  situate.  “Toward,”  in  worshipping,  he  faces 
the  place  specially  hallowed  by  the  token  of  God’s  Presence. 


PSALM  28  (29). 


91 


v.  3.  “Draw  me  not”  [into  destruction]  “with  the  wicked,” 

i.e.,  his  foes,  who  are  described  in  the  foregoing  Psalm ;  cf. 
Ps.  xxv.  (26)  9,  10.  v.  4.  “  Deal  with  them  as  they  have  dealt 
with  me,”  cf.  Ps.  cxxxvi.  (137)  8,  where  it  is  more  fully  developed, 
v.  5.  As  “building  up”  is  a  frequent  Scriptural  term  for  posterity, 
this  verse  implies  the  extirpation  of  the  race  of  those  here 
mentioned,  v.  7.  LXX.  and  Vulgate,  “My  flesh  .  .  .  flourished 
anew,”  a  variant  which  points  to  a  divergent  reading  in  the  text 
of  the  Alexandrian  translators.  “With  my  song,”  lit.,  “from  (by 
means  of)  my  song.”  v.  8.  “  Their  strength,”  the  present 
reading  is  lamo ,  “their;”  by  inserting  another  m,  we  get  Vammd. , 
“  to  His  people,”  which  is  supported  by  LXX.,  and  corresponds 


to  v.  11  of  next  Psalm.  v. 
poimanon  of  LXX. 

PSALM  28  (29). 

1.  A  Psalm,  to  David. 
Ascribe  to  Y^HW^H,  ye 
sons  of  gods  (i.e.,  angels  ?) : 
Ascribe  to  YH“  glory,  and 
might. 

2.  Ascribe  to  YH“  the 
glory  of  (i.e.,  due  to)  His 
Name :  Bow-down  to  YHa 
in  vesture  of  holiness  (in 
holy  vestments) — in  holy 
attire  (array). 

3.  The  voice  of  YH“  is 
upon  the  waters ;  The  ’El 
(God)  of  glory  thunders : 
YHU  is  upon  waters  many 
(great,  mighty). 

4.  The  voice  of  YH“  is  in 
power  (i.e.,  powerful) :  The 
voice  of  YH“  is  in  majesty 
(i.e.,  full  of  majesty). 


“Shepherd,”  feed,  pasture  = 


PSALM  28  (29). 

1.  A  Psalm  to  David  [for 
the  close  of  the  feast  of 
Tabernacles].  Bring  to  the 
Lord,  ye  sons  of  God ; 
[Bring  to  the  Lord  young 
rams  ;  ] 

2.  Bring  to  the  Lord  glory 
and  honour ;  Bring  to  the 
Lord  the  glory  [due]  to  His 
Name  :  Worship  the  Lord 
in  His  holy  court. 

3.  The  voice  of  the  Lord 
is  upon  the  waters ;  The 
God  of  majesty  thunders : 
The  Lord  is  upon  many 
waters. 

4.  The  voice  of  the  Lord 
is  mighty :  The  voice  of  the 
Lord  is  full  of  majesty. 


92 


PSALM  28  (29). 


5.  The  voice  of  YH“ 

shatters  cedars :  Yea,  YH“ 
shatters  the  cedars  of 
L’bhanon. 

6.  He  makes  them  also 
to  skip  like  a  calf :  Lebanon 
and  Sir’yon  like  a  young 
buffalo. 

7.  The  voice  of  YH“ 

cleaves  the  flames  of  fire. 

8.  The  voice  of  YH“ 

shakes  the  desert ;  Y#H- 
WTH  shakes  the  desert  of 
Oadesh. 

9.  The  voice  of  YH“ 

makes  hinds  to  calve,  and 
strips  the  woods  bare  :  And 
in  His  temple,  each-thing 
thereto  belonging  says, 
“  Glory.” 

10.  YattWeH  took-His- 
seat  for  the  Flood  :  Yea, 
YH“  sits  King  for  ever  (as 
King  for  ever). 

1 1.  Y<zHWFH  will  -  give 
strength  to  His  people : 
YH“  will-bless  His  people 
with  peace. 


5.  [’Tis]  the  voice  of  the 
Lord  shattering  the  cedars  : 
Yea,  the  Lord  shatters  the 
cedars  of  Libanus. 

6.  He  also  beats  them 
small  like  a  calf  of  Libanus  : 
And  the  beloved  is  as  a 
young  unicorn. 

7.  [’Tis]  the  voice  of  the 
Lord  dividing  a  flame  of 
fire ; 

8.  A  voice  of  the  Lord 
who  shakes  the  desert :  Yea, 
the  Lord  shakes  the  desert 
of  Cades. 

9.  The  voice  of  the  Lord 
who  prepares  the  hinds  [to 
calve],  and  lays-bare  the 
thickets  :  And  in  His  temple 
e very-one  says,  “  Glory.” 

10.  The  Lord  made  the 
Flood  His  dwelling  :  And 
the  Lord  will-sit  a  King  for 
ever. 

11.  The  Lord  will-give 
strength  to  His  people  :  The 
Lord  will-bless  His  people 
with  peace. 


The  addition  to  the  Title  [“  for  the  close,”  &c.]  seems  to 
have  been  wanting  in  Origen’s  Hexapla,  and  St.  Jerome  omits 
it  in  his  version.  Still,  most  of  the  Greek  Fathers  accept  it. 
Thalhofer  agrees  with  the  view  of  Delitzsch,  who,  on  very  slight 
grounds,  explains  this  addition  as  implying  that  this  Psalm  was  sung 
on  the  last  day  of  the  feast  of  Tabernacles  (LXX.,  Levit.  xxiii.  36, 
exbrfion).  Rut  in  the  present  use  of  the  Synagogue,  Ps.  lxiv.  (65) 
is  the  proper  Psalm  for  the  octave-day  of  Tabernacles,  while  the 


PSALM  28  (29). 


93 


present  Psalm  is  sung  on  Pentecost,  i.e.,  the  fiftieth  day  after  the 
15th  of  Nisan,  on  which  the  Giving  of  the  Law  is  commemorated. 
The  accompaniments  of  the  Sinaitic  Theophany,  as  recorded  in 
Exod.  xix.  16;  xx.  18;  xxiv.  17,  show  that  this  Psalm,  the  theme 
of  which  is  the  might  of  God  made  manifest  in  the  thunder¬ 
storm  (“  The  voice  of  the  Lord  ”),  is  most  appropriate  for  the 
occasion.  This  addition  may,  perhaps,  refer  to  some  unknown 
peculiarity  of  the  Alexandrian  Synagogue  ritual.  The  Psalm  falls 
into  three  parts:  (1)  vv.  1 — 3,  “ Gloria  in  excelsisf  “Ye  angels 
of  the  Lord  bless  the  Lord.”  (2)  w.  3 — 9,  subdivided  into  three 
strophes :  (a)  vv.  3,  4,  the  distant  rumbling,  and  bursting  forth 
of  the  storm ;  ( b )  w.  5 — 7,  the  northern  mountain  range  is 
shaken  by  the  crash  of  the  thunder-peals ;  (e)  passing  over 
Palestine,  the  storm  exhausts  its  fury  on  the  southern  deserts 
(vv.  8,  9).  (3)  The  thunder-shower,  suggesting  a  retrospective 

glance  at  the  Flood.  “  He  who  opened  the  cataracts  of  heaven  is 
still  enthroned  as  King,  at  whose  will,  strength  and  peace  shall 
be  bestowed  on  the  people  of  His  predilection  ” — Pax  hominibus. 

v.  1.  “Sons  of  gods”  =  “Sons  of  God,”  or  “Sons  of  the 
mighty,”  interpreted  by  most  ancient  commentators  of  “  the 
mighty  ones,”  the  rulers  of  the  earth.  By  Targum,  and  by  most 
modern  authorities,  understood  to  mean  the  “  Angelic  hosts ; 
cf.  Ps.  lxxxviii.  (89)  6.  It  can  also  mean  “  sons  of  rams  ” 
( =  young  rams),  hence,  to  shirk  the  difficulty,  LXX.  and  \  ulgate 
combine  the  two  meanings,  v.  2.  “Vesture'' — holy  vestments, 
festal,  or  priestly  garb.  “  Glorious  Sanctuary  were  admissible. 
LXX.  take  it  to  mean  the  magnificent  dwelling  wherein  the 
Holy  One  abides,  and  translate  accordingly.  vv.  3 — 9.  1  he 

voice  of  the  Lord  ”  (the  thunder),  repeated  srcen  times  (cf.  Apoc. 
x.  3,  foil.),  so,  too,  the  Incommunicable  Name.  1  he  rise, 
progress,  and  ravages  of  the  storm,  here  attributed  to  the 
thunder,  are  now  described.  “The  waters,  the  storm-clouds; 
as  may  be  seen,  the  lightning  is  considered  as  a  mere  adjunct 
to  the  thunder,  v.  4.  The  bursting  of  the  storm.  “In  power, 
“in  majesty”  (cf.  Ps.  lxxvi.  (77)  14,  “in  holiness”),  i.e .,  is 
“powerful,”  “full  of  majesty,”  “is  holy,  so  too  St.  Luke  iv.  32, 
en  ex  oust  a  (  =  “with  authority,”  authoritative);  Apoc.  xviii.  2. 
v.  6.  The  divergence  of  LXX.  from  the  present  text  may  be 


94 


PSALM  28  (29). 


accounted  for  by  the  slight  difference  (in  Hebrew  script)  between 
yar>qidh  (he  caused  to  leap,  to  tremble)  of  the  text,  as  it  now 
stands,  and  yidliiq  (“  he  shall  crush,”  “  beat  small  ”),  between 
fr-qydh  and  y'd/iyq ,  before  the  introduction  of  vowel-points. 
“Sirion”  (in  text,  Sir* y On ,  Shir’yon),  cf.  Deut.  iii.  9,  the  Sidonian 
name  of  Mount  Hermon,  from  its  fancied  resemblance  to  a 
breast-plate,  cf.  6wpa£  ( =  thorax,  a  breast-plate),  a  mountain  of 
Magnesia  so-called.  The  name  may  have  been  suggested  by  the 
glittering  snow-capped  summit  of  Hermon.  LXX.  read  yeshurun 
(the  pet  name  of  the  chosen  race),  by  metathesis,  and  here,  as 
elsewhere,  render  it  “  beloved,”  “  Son  of  unicorns,”  i.e.,  a  young 
unicorn,  to  be  rendered  “a  young  wild  ox,”  “a  young  buffalo.” 
Thalhofer  suggests  the  following  gloss  on  the  reading  of  LXX.  : 
“God,  in  His  might,  shatters  the  cedars  of  Libanus,  ‘breaks 
them  small/  as  easily  as  He  could  destroy  a  young  horned 
animal  grazing  on  that  range  :  but  for  all  that,  or,  because  He 
is  able  to  destroy  whatever  is  mightiest,  Israel,  His  beloved, 
strengthened  by  Him,  abides  firm  and  unmoved.  The  animal 
(unicorn,  buffalo)  here  mentioned  cannot  be  brought  under  the 
yoke,  and  is  famed  for  its  strength  ”  (cf.  Job  xxxix.  9 — 11). 
v.  7.  “Cleaves,”  makes  the  lightnings  to  appear  broken,  to  go 
zig-zag,  sends  forked  lightning  shafts.  vv.  8,  9.  The  storm 
bursts  forth  in  the  northern  mountain-range,  it  sweeps  over 
Palestine,  and  its  fury  is  spent  over  the  desert  of  Cades  in  the 
south.  “  Cades  ”  (so  Vulgate)  included  in  the  desert  of  Sin,  or 
Zin,  and  the  most  savage  part  of  the  Arabian  waste,  N.W.  of  the 
desert  of  Pharan  (Numb,  xxvii.  14;  xxxiii.  36).  v.  9.  “Hinds 
to  calve,”  they  drop  their  young  through  terror.  Lowe  and 
Jennings  suggest  another  rendering,  on  somewhat  plausible 
grounds,  and  which  the  parallelism  seems  to  require :  “  The 
voice  .  .  .  makes  the  trees  to  shake,”  or,  “shakes  the  trees,  and 
strips  the  woods  [of  their  foliage],”  or,  “  strips  them  by  barking 
or  destroying  the  trees.”  Targum,  “obliges  the  hinds  to  bring 
forth.”  “  Temple  ”  =  the  universe.  v.  10.  Both  Latin  and 
Greek  Codices  oscillate  between  “  dwells  ”  and  “  makes-to-dwell ;  ” 
SS.  Augustine,  Ambrose,  with  Arnobius  and  the  Roman  Psalter, 
adopt  the  former,  St.  Jerome  takes  both.  Thalhofer’s  opinion  is 
that  the  original  reading  of  LXX.  was  dwells  ( katoikei ),  and  that 


PSALM  29  (30). 


95 


the  present  reading  ( katoikiei ,  “  makes  to  dwell”)  is  due  to  a 
mystic  reference  of  the  verse  to  the  waters  of  Baptism,  the 
habitable,  comfortable  ( wohnlich )  stream.  The  sense  seems  to 
be  that  God  manifested  Himself  as  Judge  and  King  at  (at  the 
time  of?)  the  Flood,  and  remains  such  for  evermore.  v.  n. 
God  will  strengthen  His  people,  who  will  be  thus  free  from 
attacks  from  without — “  peace/’  It  may  further  imply  strength 
to  resist  evil,  and  so  bless  them  with  “peace.” 


PSALM  29  (30). 

1.  A  Psalm,  a  Song  for 
the  Dedication  of  the  house  ; 
to  David. 

2.  I  -  will  -  extol  Thee, 
YtfHWFH,  for  Thou-hast- 
raised  (drawn)  me  up  :  And 
hast  not  made  my  foes  to 
rejoice  over  me. 

3.  YH“,  'Elohay  (i.e.,  my 
God)  :  I-cried  to  Thee,  and 
Thou-hast-healed  me. 

4.  YHTWLH,  Thou-hast- 
brought-up  my  soul  from 
Sheol :  Thou-hast-kept-me- 
alive  [thus  separating  me] 
from  those-that-go-down  to 
the  pit. 

5.  Sing-praises  to  YH“, 
ye  pious-ones  of  His :  And 
give-thanks  to  the  memorial 
of  His  holiness  (Exod.  iii. 
15)  (i.e.,  to  His  holy  me¬ 
morial  [Name]). 

6.  For  [there  is]  a  mo¬ 
ment  in  His  wrath,  Life  in 
His  favour  ;  In  the  eventide 


PSALM  29  (30). 

1.  A  Psalm  and  Song  at 
the  dedication  of  the  house, 
—of  David. 

2.  I-will-exalt  Thee,  O 
Lord,  for  Thou-hast-lifted 
me  up  :  And  hast  not  caused 
mine  enemies  to  rejoice  over 
me. 

3.  O  Lord,  my  God :  I- 
cried  to  Thee,  and  Thou- 
hast-healed  me. 

4.  O  Lord,  Thou  -  hast 
brought-up  my  soul  from  the 
nether-world  :  Thou-hast- 
delivered  me  from  [among] 
those-that-go-down  to  the 
pit. 

5.  Sing  -  psalms  to  the 
Lord,  ye  saints  of  His  :  And 
give  -  thanks  to  His  holy 
Memorial. 

6.  For  anger  is  in  His 
wrath,  but  life  in  His 
favour ;  At  even  weeping 


96 


PSALM  29  (30). 


weeping  may  -  come  -  in  -  to 
lodge,  but  at  morn  [there 
is]  a  shout-of-joy. 

7.  As  for  me,  I  said  in  my 
prosperity :  “  I  shall  never 
be  moved.” 

8.  YtfHW^H,  of  Thy 
favour  Thou-hadst-estab- 
lished  my  mountain  in 
strength  :  Thou-didst-hide 
Thy  face ;  I-was-troubled. 

9.  [Then]  I-cried  to  Thee, 
YH“ ;  And  to  ’Adonay  [my 
Lord]  I-made-supplication  : 

10.  What  profit  is  there 
in  my  blood,  when  I-go- 
down  to  the  pit  ?  Shall  the 
dust  praise  Thee  ?  Can  it 
declare  Thy  truth  ? 

11.  YH“,  hear,  and  be- 
gracious  to  me  :  YH“,  be- 
Thou  my  helper. 

12.  Thou  -  didst  -  change 
for  me  my  mourning  into 
dancing  :  Thou-didst-loose 
my  sack-cloth :  And  didst- 
gird  me  with  gladness  ; 

13.  That  [my]  glory 
might-sing-praise  to  Thee, 
and  net  be  -  silent  : 
YtfHW^H,  my  God,  for  ever 
will-I-give-thanks  to  Thee. 


may-take-up-its  abode,  but 
at  morn  there  shall  be  glad¬ 
ness. 

7.  As  for  me,  I  said  in  my 
prosperity :  “  I  shall  never 
be  moved.” 

8.  Lord,  in  Thy  good- 
pleasure,  Thou-hadst-added 
strength  to  my  beauty ;  But 
Thou-didst-turn-away  Thy 
face,  and  I-was-troubled. 

9.  [Then]  to  Thee,  O 
Lord,  I-cried :  And  to  my 
God  I-made-supplication. 

10.  What  profit  is  there 
in  my  blood,  when  I  -  go  - 
down  to  destruction?  Shall 
dust  praise  Thee?  Or  can 
it  declare  Thy  truth  ? 

11.  The  Lord  heard,  and 
took-pity  on  me  :  The  Lord 
is-become  my  helper. 

12.  Thou  -  didst  -  change 
for  me  my  mourning  into 
joy ;  Thou-hast-rent-off  my 
sackcloth  :  And  hast-girded 
me  with  gladness  ; 

13.  That  my  glory  may¬ 
sing-praise  to  Thee,  and  that 
I  be  not  pricked  [with  re¬ 
morse  :  ]  O  Lord  my  God, 
for  ever  will-I-give-thanks 
to  Thee. 


Prescinding  from  the  statement  in  the  Title,  this  Psalm  is 
plainly  a  hymn  of  thanksgiving  for  deliverance  from  malignant 
foes,  such  as  are  described  in  Pss.  xxiv.  (25),  xxvii.  (28).  Aben 
Ezra  opines  that  David  wrote  this  Psalm  for  the  dedication  of 


PSALM  30  (31). 


97 


his  house,  on  his  recovery  from  illness.  But  one  word  (“healed,” 
in  v.  3)  gives  countenance  to  this  view,  and  it  is  at  times  used 
for  deliverance  from  straits  (Ps.  vL  3;  Jerem.  xvii.  14).  Its 
reference  to  Areuna’s  threshing-floor  ( pace  Thalhofer),  is  hardly 
borne  out  by  its  tone,  or  contents.  All  that  may  be  gathered 
from  the  Title  is  that  David  was  held  to  be  the  author,  and  that, 
on  some  occasion,  for  “the  Dedication  of  the  House.”  The 
most  noted  cEnukkath  hab-bayith  (dedication  of  the  house)  is  the 
reconsecration  of  the  Temple,  under  Judas  Machabeus,  in 
memory  whereof  Kisleu  24,  with  an  octave  (mentioned  by 
St.  John  x.  22),  has  been  kept  ever  since.  It  is  likely  that  this 
part  of  the  Title  is  merely  an  indication  of  the  ritual  use  of  this 
Psalm  for  the  occasion  of  this  commemoration.  The  persecution 
avenged  by  the  Machabaean  victories,  and  the  solemn  reconcilia¬ 
tion  of  the  whilom  profaned  Sanctuary,  account  for  the  selection 
of  this  Psalm,  with  its  tone  of  grateful,  yet  humble  joy. 

v.  2.  “  Raised,”  primarily  the  verb  denotes  the  drawing  up 
of  a  bucket  out  of  a  well.  It  fitly  figures  deliverance  from  “  the 
pit.”  v.  3.  A  pregnant  construction ;  cf.  Ps.  xxvii.  (28)  1. 
v.  5.  “To  His  Holy  Memorial  [A rame\”  /.<?.,  “to  His  Holy 
Name.”  v.  6.  The  parallelism  requires,  “  His  anger  [lasts]  but 
a  moment,  His  favour  for  a  lifetime.”  v.  8.  “  Mountain,”  the 
stronghold  of  Mount  Sion  (?).  LXX.,  “Beauty,”  “glory,”  having 
read  hadEry  ( =  my  beauty)  instead  of  hadry  ( =  my  mountain) ; 
D  and  R  are  easily  confounded  in  Hebrew  script,  v.  10. 
“  Blood  ”  shows  that  the  Poet  had  escaped  a  violent  death, 
v.  12.  “Sackcloth,”  the  garb  of  mourning  girded  with  a  rope, 
in  exchange  for  which  “he  is  girded  with  joy.”  v.  13.  “My” 
has  evidently  fallen  out  of  the  text,  but  is  retained  in  LXX. 
“  Glory,”  /.<?.,  the  immortal  soul  made  after  the  likeness  of  God. 
“  Pricked  with  remorse,  sorrow,"  so  as  to  be  unable  to  sing, — “  to 
be  silent.” 

PSALM  30  (31).  PSALM  30  (31). 

I.  To  the  Chief-Musician  ;  1.  For  the  end,  a  Psalm 

a  Psalm,  to  David.  of  David,  [on  his  being 

beside  himself  for  anguish], 
(cf.  v.  23.) 


H 


PSALM  30  (31). 


2.  In  Thee,  Y^HWflT, 
do-I-take-refuge ;  let  me 
never  be  ashamed :  In  Thy 
justice  deliver  me. 

3.  Incline  to  me  Thine 
ear ;  deliver  me  speedily : 
Be-Thou  to  me  a  rock  of 
defence,  and  a  house  of 
fortresses,  to  save  me. 

4.  For  my  rock  and  my 
fortress  art  THOU :  And  for 
Thy  Name’s  sake  Thou- 
wilt-lead  me  and  wilt-guide 
me. 

5.  Thou  -  wilt  -  bring  me 
out  of  that  net  they-have- 
laid  -  privily  for  me  :  For 
THOU  art  my  stronghold. 

6.  Into  Thy  hand  I- 
commend  my  spirit :  Thou- 
hast-redeemed  me,  Y^H- 
W<?H,  ’El  (i.e.,  God)  of  truth. 
(St.  Luke  xxiii.  46.) 

7.  I  -  have  -  hated  (Thou 
hatest)  the  worshippers  of 
vain  illusions :  But  I  trust  in 
YH“. 

8.  I-will-be-glad  and  re¬ 
joice  in  Thy  mercy;  For 
Thou  -  art  -  wont  -  to  -  have  - 
consideration  for  mine  afflic¬ 
tion  :  Thou-hast-taken-cog- 
nizance  of  the  distresses  of 
my  soul : 

9.  And  hast  not  shut  me 
up  into  the  hand  of  the 
enemy  :  Thou-hast-set  my 
feet  in  a  large-place. 


2.  In  Thee,  O  Lord,  do- 
I-trust ;  let  me  never  be 
ashamed  :  In  Thy  justice 
deliver  me. 

3.  Incline  Thine  ear  to 
me ;  hasten  to  rescue  me : 
Be-Thou  to  me  for  a  pro¬ 
tecting  God,  and  for  a  house 
of  refuge  to  save  me. 

4.  For  my  strength  and 
refuge  art  THOU :  And  for 
Thy  Name’s  sake  Thou-wilt- 
lead  me  and  wilt  -  maintain 
me. 

5.  Thou-wilt-bring  me 
out  of  the  snare  which  they- 
have-hidden  for  me  :  For 
THOU  art  my  protector. 

6.  Into  Thy  hands  I-com- 
mend  my  spirit  :  Thou- 
hast  -  redeemed  me,  Lord 
God  of  truth. 

7.  Thou-hatest  them  that 
idly  worship  vanities :  But 
I  trust  in  the  Lord ; 

8.  I-will-be-glad  and  re¬ 
joice  in  Thy  mercy;  For 
Thou  -  hast  -  looked  -  upon 
mine  affliction :  THOU-hast- 
saved  my  soul  from  dis¬ 
tresses  ; 

9.  And  hast  not  shut  me 
up  into  the  hands  of  the 
enemy  :  Thou-hast-set  my 
feet  in  a  large  place. 


PSALM  30  (31). 


99 


10.  Be-gracious  to  me, 
YaHW^H,  for  I  am  in  dis¬ 
tress  :  Mine  eye  wastes- 
away  with  grief,  my  soul 
and  my  belly. 

11.  For  my  life  is-spent 
with  grief,  and  my  years 
with  sighing ;  My  strength 
fails  because  of  mine 
iniquity  :  And  my  bones 
are-wasted-away. 

12.  By  reason  of  all  mine 
enemies  I-am  a  reproach, 
And  especially  so  to  my 
neighbours,  and  a  fear  to 
mine  acquaintance :  They- 
that-see  me  out-of-doors : 
Flee  from  me. 

13.  I-am-forgotten  like  a 
dead-man  out  of  mind :  I- 
am  like  a  vessel  going-to- 
pieces ; 

14.  For  I-have-heard  the 
slander  of  many,  Fear  on 
every  side ;  Taking-counsel 
together  against  me  :  They- 
plot  to  take  my  life. 

15.  But  I  trusted  in  Thee, 
YH“ :  I-said,  “  THOU  art 
my  God.” 

16.  In  Thy  hand  are  my 
times :  Deliver  me  from  the 
hand  of  mine  enemies,  and 
from  my  persecutors. 

17.  Make  Thy  face  to 
shine  upon  Thy  servant : 
Save  me  in  Thy  loving¬ 
kindness. 


10.  Have-mercy  on  me, 
O  Lord,  for  I-am-afflicted ; 
Mine  eye  is  troubled  with 
indignation,  my  soul  and  my 
belly. 

11.  For  my  life  is-spent 
with  grief  and  my  years  with 
groanings ;  My  strength  is 
weakened  through  poverty : 
And  my  bones  are  troubled. 

12.  On  account  of  all 
mine  enemies  I-am  become 
a  reproach ;  But  especially 
so  to  my  neighbours,  and  a 
fear  to  mine  acquaintance ; 
They-that-saw  me  out-of- 
doors  :  Fled  from  me. 

13.  I-am  forgotten  like 
one-dead  out  of  mind :  I- 
am  become  like  a  broken 
vessel ; 

14.  For  I-have-heard  the 
defaming  of  many  that  dwell 
round  about ;  While  they- 
gathered  together  against 
me :  They-devised  to  take 
my  life. 

15.  But  I  trusted  in  Thee, 
O  Lord:  I-said,  “  THOU  art 
my  God.” 

16.  In  Thy  hands  are  my 
lots :  Deliver  me  from  the 
hand  of  mine  enemies,  and 
from  them-that-persecute  me. 

17.  Make  Thy  face  to 
shine  upon  Thy  servant : 
Save  me  in  Thy  mercy. 


100 


PSALM  30  (31). 


18.  Y^HWVH,  let  me  not 
be-ashamed  ;  for  I-have- 
called-upon  Thee :  Let  the 
wicked  be-ashamed,  let- 
them-be-silent  in  Sheol. 

19.  Let  lying  lips  be- 
dumb  ;  That  speak  against 
the  just  man  arrogance,  with 
pride  and  scorn. 

20.  How  great  is  Thy 
goodness,  which  Thou-hast 
laid-up  for  them-that-fear 
Thee  ;  [Which]  Thou-hast- 
wrought  for  them-that-take- 
refuge  in  Thee,  before  the 
sons  of  man  ! 

21.  Thou-shalt-hide  them 
in  the  secret-place  of  Thy 
presence  from  the  plottings 
of  man ;  Thou-shalt-conceal 
them  in  a  tent  from  the  strife 
of  tongues. 

22.  Blessed  be  YTHW^H  : 
For  He  -  has  -  wondrously  - 
shown  His  loving-kindness 
to  me  in  a  fortified  city  (lit., 
a  city  of  defence). 

23.  As  for  me,  I-said  in 
my  perturbation,  “  I-am-cut- 
off  from  before  Thine 
eyes;  ”  Yet  Thou-didst- 
hear  the  voice  of  my  sup¬ 
plications,  when  I-cried  to 
Thee. 

24.  Love  YH“,  all  ye  His 
pious-ones ;  YHU  preserves 


18.  O  Lord,  let  me  not 
be  ashamed ;  for  I-have- 
called-upon  Thee :  Let  the 
ungodly  be  ashamed,  and 
be-led-down  to  Hades  (i.e., 
the  grave,  the  nether-world). 

19.  Let  deceitful  lips  be¬ 
come  speechless,  which 
speak  iniquity  against  the 
just,  with  pride  and  scorn. 

20.  How  great  is  the 
abundance  of  Thy  good¬ 
ness,  [O  Lord,]  which  Thou- 
hast-laid-up  for  them-that- 
fear  Thee  !  [Which]  Thou- 
hast-wrought  for  them  that 
trust  in  Thee,  in  the  pre¬ 
sence  of  the  sons  of  men  ! 

21.  Thou-wilt-hide  them 
in  the  covert  of  Thy  pre¬ 
sence  from  the  vexation  of 
men ;  Thou-wilt-screen  them 
in  [Thy]  tabernacle  from  the 
strife  of  tongues. 

22.  Blessed  be  the  Lord : 
For  He  -  has  -  wondrously- 
made-manifest  His  mercy  to 
me,  in  a  fortified  city. 

23.  But  I  said  in  my 
terror,  “  I-am-cast-out  from 
the  sight  of  Thine  eyes ;  ” 
Therefore  Thou  -  hast  - 
hearkened  to  the  voice  of 
my  supplication,  when  I- 
cried  to  Thee. 

24.  Love  the  Lord,  all  ye 
His  saints;  For  the  Lord 


PSALM  30  (31). 


IOI 


the  faithful :  And  plentifully 
requites  the  proud  doer. 

25.  Be  -  strong,  and  let 
your  heart  take-courage : 
All  ye  -  that  -  hope  in 
YaRWeH. 


seeks  for  truth :  And  richly 
requites  proud  doers. 

25.  Do  manfully,  and  let 
your  heart  be  strengthened  : 
All  ye  that  hope  in  the 
Lord. 


On  account  of  several  striking  coincidences  of  diction,  and 
situation,  some  critics  assign  this  Psalm  to  Jeremias.  But,  as 
that  Prophet’s  writings  teem  with  phrases  and  expressions 
borrowed  from  earlier  authors,  it  may  well  be  that  the  above- 
mentioned  points  of  contact  may  be  accounted  for  by  his  having 
laid  an  old  Davidic  Psalm  under  contribution.  The  addition  to 
the  Title  (LXX.  ekstaseos  =  of  ecstasy;  Vulgate,  pro  ecstasi=  for 
an  ecstasy)  is  wanting  in  the  text,  and  was  to  be  found  in  some 

few  copies  of  LXX.  in  the  time  of  Theodoret.  There  is  no  trace 

of  it  in  the  earlier  Greek  and  Latin  Psalters.  It  seems  to  be  an 

explanation  suggested  by  v.  23  (in  excessu  ?nentis).  v.  2  is 

repeated  almost  word  for  word  in  Ps.  lxxi.  (72)  2.  “Justice,”  in 
vindication  of  Thy  justice,  v.  3.  “  Rock.”  As  is  their  wont, 
LXX.  eschew  the  metaphor,  and  render  it  “  God.”  v.  6. 
“  Redeemed  ”  refers  to  former  habitual  deliverances.  “  God  of 
truth,”  faithful  to  Thy  promises,  “  God  of  faithfulness.”  v.  7. 
Save  the  Chaldean  Paraphrase,  all  the  ancient  versions  read, 
“  Thou  hatest,”  so  too  many  leading  Hebrew  scholars.  “  Obser- 
vantes’\of  Vulgate  may  here  betaken  to  mean  “worshippers;” 
cf.  Virgil,  Georg,  iv.  212,  “Observant  regem,”  “Vain  illusions,” 
false  gods,  vain  emptinesses  (cf.  Deut.  xxxii.  21),  or,  the  wiles, 
the  superstitious  practices  of  his  foes.  v.  8.  “  Consideration,” 
epeides  in  LXX.,  in  the  same  sense  as  respexit  ( =  looked  upon, 
regarded)  of  St.  Luke  i.  48.  v.  9.  “Shut  up  into,”  delivered 
over  to  the  power  of,  &c.,  cf.  1  Kings  (Sam.)  xxiii.  11.  These 
Preterites  may  be  rendered  as  consuetudinal  Presents,  as 
expressing  the  general  character  of  Providential  government, 
v.  10.  “Mine  eye,”  probably  “my  features  are  emaciated, 
have  fallen  away  through  grief,  vexation,  “ anger ” — so  LXX., 
e?i  thymoi  (with  indignation).  “  Myself,  my  soul  and  body ;  ” 
St.  Jerome,  “  caligavit  oculus  ”  (  =  mine  eye  is  grown  dim). 


102 


PSALM  31  (32). 


v.  11.  “Mine  iniquity,”  rendered  by  LXX.  “poverty,”  misery, 
suffering;  they  reject  the  notion  of  guilt.  v.  12.  “By  reason 
of”  (LXX.  pcira),  which  may  be  rendered,  as  in  Vulgate, 

“  More  than  all,”  &c.,  but  bears  the  meaning  given  above  (cf. 

1  Cor.  xii.  15 ,  para  foil  to  =  “on  that  account;”  “ along  of  that”), 
v.  13.  “Out  of  mind,”  lit.,  “out  of  heart,”  St.  Jerome  and 
Vulgate,  “a  corde”  (cf.  Italian  scordarsi  =  to  forget);  “I  am 
clean  forgotten,  no  more  thought  of;”  cf.  Deut.  xxxi.  21,  “out  of 
mouth,”  i.e.,  “  forgotten  so  as  never  to  be  mentioned P  “  Going 

to  pieces,”  lit.,  “  a  perishing  vessel,”  any  instrument,  or  article  of 
furniture  hopelessly  worn  out.  v.  14.  “Fear  on  every  side” 
— “fear”  (in  the  text  ma-ghor  =  fear,  sojourn,  an  abode),  taken 
by  LXX.  in  the  third  signification,  v.  15.  Better,.  “I  trust,” 
“I  say.”  v.  16.  “ Times,”  =  the  divers  events,  the  vicissitudes  of 
my  life  (cf.  1  Paral.  (Chron.)  xxix.  30).  vv.  20 — 23.  This 
plaintive  narrative  of  his  gives  place  to  confidence  and  grateful 
anticipation  of  the  Divine  interposition  on  his  behalf,  v.  20. 
“Laid  up,”  lit.,  “hast  hidden,”  cf.  Apoc.  ii.  17,  “hidden  manna.” 
“  Before  ”  (perhaps) — “  despite,”  “  under  the  nose  of  the  sons 
of,”  &c.,  cf.  Ps.  xxii.  (23)  5.  v.  21.  “Plottings.”  St.  Jerome, 
“  a  duritia  viri  ”  (from  the  harshness,  the  oppressiveness  of 
man) ;  ruklisey  ( =  plottings  [?])  occurs  only  here  in  the  Scriptures. 
“In  a  tent,”  booth,  cot,  any  shelter.  St.  Jerome,  “in  umbra” 
(in  a  shaded  place,  under  cover).  v.  22.  “Fortified  city,”  a 
historical  allusion  now  lost.  v.  23.  “Cut  off.”  St.  Jerome, 
“  projectus  sum  ”  (I  am  cast  forth).  “  In  my  haste,”  “  alarm  ” 
(  =  V chopti zi).  v.  24.  “  Faithful,”  so  too  St.  Jerome,  but  Gesenius 
with  LXX.,  “fidelities,”  “truths.” 


PSALM  31  (32). 

1.  To  David,  a  Mas’kil. 
Blessed  (lit.,  O  the  happi¬ 
nesses)  of  him  -  who  -  is- 
exempted  from  transgres¬ 
sion  ;  covered  [with  respect 
to]  sin. 


PSALM  31  (32). 

I.  Of  David  himself  [a 
Psalm]  of  instruction  ; 
Blessed  are  they  whose  ini¬ 
quities  are  forgiven,  and 
whose  sins  are  covered. 


PSALM  31  (32). 


103 


2.  Blessed  [lit.,  as  above] 
is  the  man  to  whom 
YtfHW<?H  imputes  not  ini¬ 
quity  :  And  in  whose  spirit 
there  is  no  guile. 

3.  While  I-kept-silence, 
my  bones  wasted-away : 
Through  my  groaning  all 
the  day  long. 

4.  For  day  and  night  Thy 
hand  was-heavy  upon  me : 
My  vital  -  moisture  was  - 
changed  (i.e.,  dried  -  up) 
[as]  with  summer  droughts. 
Selah. 

5.  I  -  acknowledged  my 
sin  to  Thee,  and  mine 
iniquity  I  covered  (i.e.,  hid) 
not ;  I-said,  “  I-will-confess 
my  transgressions  to 
YtfHW<?H And  Thou 
forgavest  the  iniquity  of  my 
sin.  Selah. 

6.  Therefore,  let  every 
pious-man  pray  to  Thee, 
while  Thou  mayest  be 
found ;  Surely  at  the  over¬ 
flowing  of  mighty  waters : 
They  shall  not  reach  unto 
him. 

7.  THOU  art  my  hiding- 
place,  from  trouble  Thou- 
wilt  -  preserve  me  ;  With 
songs  of  deliverance  wilt- 
Thou-compass  me  about. 
Selah. 

8.  I-will  -  make  -  thee-to- 
understand,  and  instruct 


2.  Blessed  is  the  man  to 
whom  the  Lord  imputes  not 
sin  :  And  in  whose  spirit 
there  is  no  guile.  (Rom. 
iv.  7.) 

3.  Because  I-was-silent, 
my  bones  grew-old :  While 
I-groaned  all  the  day  long. 

4.  For  day  and  night  Thy 
hand  was-heavy  upon  me : 

I  turned  in  my  misery,  while 
the  thorn  was-fastened  in 
[me]. 

5.  I-acknowledged  my  sin 
to  Thee,  and  mine  iniquity 
I-covered  (i.e.,  hid)  not ;  I- 
said,  “  I-will-confess  against 
myself  mine  iniquity  to  the 
Lord  :  ”  And  THOU  -  for¬ 
gavest  mine  ungodly  sin — 
the  ungodliness  of  my  sin. 

6.  Therefore  shall  every 
holy-one  pray  to  Thee  in  a 
fit  time ;  [As  to]  the  flood 
of  great  waters  to  him  [the 
holy-one]  only  they  shall  not 
come-nigh. 

7.  THOU  art  my  refuge 
from  the  affliction  that  com¬ 
passes  me  about :  My  joy, 
deliver  me  from  them-that- 
beset  me. 

8.  I-will-give  thee  under¬ 
standing,  and  instruct  thee 


104 


PSALM  31  (32). 


thee  in  that  way  wherein 
thou  -  shalt  -  walk  :  I  -  will- 
counsel  [thee,]  Mine  eye 
shall  be  upon  thee  (i.e.,  I- 
will-favour  thee). 

9.  Be-ye  not  as  horse,  as 
mule,  without  understand¬ 
ing  ;  With  bit  and  bridle  his 
mouth  [is]  to-be-held-in : 

[Else]  they  will  not-come 
near  thee. 

10.  Many  sorrows  shall 
be  to  the  wicked-man  ;  But 
he  that  trusts  in  YaHW^H  : 

He-encompasses  him  about 
with  loving-kindness. 

11.  Be-glad  in  YH“,  and 
rejoice,  ye  just :  And  shout- 
f or- joy,  all  ye  upright  in 
heart. 

The  second  of  the  seven  Penitential  Psalms.  “  Humble  con¬ 
fession  leads  to  forgiveness  ”  is  the  burden  of  the  Psalm.  Mas’ kil, 
rendered  in  LXX.  syneseds ,  eis  synesin,  in  Vulgate,  intellectus 
(of,  for  understanding,  instruction),  is  the  title  of  thirteen  Psalms 
(3b  4b  43)  44)  51— 54)  73)  77)  87)  88)  Mi)-  Of  the  many  attempted 
explanations  of  the  term  (none  of  which  are  wholly  satisfactory), 
that  which  is  probably  the  primary  meaning  of  the  word,  is  “  an 
instructive,  a  didactic  poem,”  which  approaches  the  sense  in 
which  it  occurs  in  Ps.  xlvi.  (47)  8.  “Sing  ye  hymns  intelligently ” 
(mas’kil)  or  “  skilfully .”  LXX.,  synetos.  St.  Jerome  gives  as 
title  “David  eruditio”  (David’s  instruction).  v.  1.  Pardon  is 
here  expressed  by  a  reversal  of  the  usual  terms ;  instead  of  “  he 
has  had  transgression  taken  away  from  him,”  the  Poet  has : 
“  he  who  is  taken  away  with  respect  to  transgression,”  i.e., 
“exonerated  [from]  transgression,”  in  a  word,  “whose  misdeeds 
are  forgiven.”  “  Covered  with  respect  to  sin.”  “  Covered,” 
“  imputes  not,”  have  been  falsely  interpreted  by  the  heresiarchs 


in  this  way  wherein  thou- 
shalt-walk :  I -will-fix  Mine 

eyes  upon  thee. 

* 

9.  Be  ye  not  as  horse  and 
mule,  which  have  no  under¬ 
standing  ;  With  bit  and 
bridle  constrain-thou  their 
jaws :  [Else]  they  will  not 
come  nigh  thee. 

10.  Many  are  the  scourges 
of  the  sinner  ;  But  him-that- 
hopes  in  the  Lord  mercy 
shall-compass-about. 

11.  Rejoice  in  the  Lord, 
and  exult,  ye  just  :  And 
glory,  all  ye  upright  in  heart. 


PSALM  31  (32). 


105 


of  the  sixteenth  century.  “  In  whose  spirit  no  guile  ”  (cf.  St.  John 
i.  48),  shows  that  there  is  no  notion  here  of  a  mere  “  covering 
up,”  “putting  out  of  sight,”  but  of  a  real  inward  trans¬ 
formation  (see  Mohler’s  Symbolism ,  §  13).  v.  2.  “Guile,” 
self-deception,  false  excuses,  palliation,  if  not  denial  of  guilt, 
v.  3.  His  frame  wore  out  amid  the  inward  conflicts,  the 
spiritual  strife  of  his  semi-repentant  hesitation,  v.  4.  St.  Jerome, 
“  I  turned  myself  (tossed  about)  in  my  misery,  while  summer 
glowed  continually”  (cum  exardesceret  sestas  jugiter).  The 
rendering  of  the  present  Hebrew  text  is  at  best  conjectural.  “  My 
moisture”  (leshaddi),  i.e.,  my  vital  juices,  my  sap,  “was  changed 
in  (with)  the  droughts  of  summer  (harvest),”  is  a  closely  literal 
rendering.  But,  per  contra ,  leshadh  occurs  only  here  and  Numb, 
xi.  8,  where  it  means  “a  cake;”  by  LXX.  and  Theodotion  it  is 
rendered  eis  talaiporian  (into  misery);  Symmachus,  “into 
corruption.”  Char1  honey  (droughts)  occurs  here  only  in  this  form  ; 
LXX.  read  (had  in  their  text)  qots  (thorn)  for  qa-yits  of  present  text 
( =  summer,  harvest).  The  Old  Itala  reads  in  asrumnaw  (into 
distress) ;  aerumna  mea  (my  distress)  of  Vulgate  may  be  accounted 
for  by  a  blundering  scribe  taking  the  final  m  for  mea  (my).  In 
the  vowelless  MSS.,  LXX.  would  have  had  the  same  text,  or  all  but 
the  same.  If  we  accept  the  present  Hebrew  text,  we  may  read, 
“  My  vigour  is  dried  up  by  the  parching  heat  of  summer,”  i.e .,  as 
a  plant  languishes  under  the  parching  heat  of  summer,  and 
withers,  so  am  I  consumed  with  the  fever  of  remorse.  “  The 
thorn  fastened  ”  of  LXX.  comes  to  much  the  same,  “  the  pricks 
of  self-reproach.”  v.  5.  “  Against  myself,”  LXX.  read  “dldi 
(against  me),  instead  of  ualey  (concerning)  of  present  pointed 
text.  “  The  impiety  of  my  sin  ”=“  mine  impious  sin,”  LXX.  and 
Old  Itala,  “the  impiety  of  my  hearts  v.  6.  Z//.,  “at  the  time 
of  finding,”  ere  it  be  too  late.  When  Thou  mayest  be  found, 
v.  7.  The  result  of  penitent  confession  and  supplication ;  he 
shall  be  screened  from  the  dread  visitations  of  God’s  wrath — 
“  the  flood,  inundation  of  mighty  waters.”  Hemistich  b  may  be 
rendered,  “  Even  should  mighty  waters  burst  forth,  yet  to  him 
(the  pious-man,  or  the  penitent  for  whom  he  intercedes)  they 
shall  not  come  nigh.”  “  Flood  ”  here  figures  overwhelming 
calamities.  v.  7  b.  “  Thou  shalt  cause  me  to  raise  unceasing 


io6 


PSALM  32  (33). 


hymns  of  thanksgiving  for  deliverance,  whithersoever  I  go.” 
St.  Jerome,  “  Thou  art  my  protection,  Thou  wilt  guard  me  from 
the  foe ;  My  saving  praise  ”  ( =  laus  mea  salvans),  “  Thou  wilt 
compass  me  about.”  v.  8.  God  is  introduced  as  answering  the 
Poet’s  prayer.  Hemistich  b  (perhaps),  “  I-will  give  [thee]  counsel ; 
Mine  eye  shall  be  upon  thee.”  The  divergence  of  LXX.  from 
the  Hebrew  may  be  accounted  for  by  a  change  of  one  or  two 
letters.  St.  Jerome,  “  I-will-think  of  thee  with  Mine  eye  ”  (cogitabo 
de  te  oculo  meo).  v.  9.  A  warning  to  mankind,  “With  bit,” 
&c.,  “  Lest  they  come,”  &c.,  so  Aben  Ezra  and  Qimchi  ; 
“  [Else  (or,  “  because  ”)]  they  will  not  come,”  &c. ;  lit,  [there  is] 
no  coming  near  to  thee.  St.  Jerome,  “  Qui  non  accedunt  ad  te  ” 
(who  approach  thee  not).  Syriac,  “Which  [men]  restrain  with 
a  bridle  from  their  youth  ”  is  the  rendering  of  hemistich  a. 
The  several  disparate  meanings  assigned  to  “ edJUyd  (“his 
mouth,”  LXX.,  and  St.  Jerome,  “their  jaws”),  the  fact  too  that 
li-bLldm  ( =  “  for  binding,”  “  for  restraining  ”)  occurs  nowhere  else 
in  Biblical  Hebrew,  though  bearing  that  meaning  in  Chaldee  and 
Syriac,  justify  Thalhofer’s  suspicion  that  the  text  of  hemistich  b 
is  somewhat  corrupt,  and  that  a  verb  is  missing  after  “  [there  is] 
no  .  .  .  coming  near,”  &c.  The  several  renderings  of  the 
Masoretic  text  are  conjectural. 


PSALM  32  (33). 

1.  Rejoice  in  Y«HW«H, 
ye  just  -  ones  :  Praise  is 
comely  for  the  upright. 

2.  Give-thanks  to  YH“ 
with  harp :  With  ten¬ 
stringed  lute  sing-praises  to 
Him. 

3.  Sing-ye  to  Him  a  new 
song  :  Play-skilfully  with 
joyous-sound. 

4.  For  the  word  of 


PSALM  32  (33). 

1.  A  Psalm  of  David. 
Rejoice  in  the  Lord,  ye  just : 
Praise  becomes  the  upright. 

2.  Give  -  thanks  to  the 
Lord  on  the  harp :  Play  to 
Him  on  a  ten-stringed  lute. 

3.  Sing  to  Him  a  new 
song :  Play  [to  Him]  skil¬ 
fully  with  a  loud-noise. 

4.  For  the  word  of  the 


PSALM  32  (33). 


107 


Y^HWFH  is  upright :  And 
all  His  work  is  in  truth. 

5.  He  -  loves  uprightness 
and  justice :  The  earth  is- 
full  of  the  loving-kindness 
of  YaHWell. 

6.  By  the  word  of 
YtfHWAH  the  heavens  were- 
made  :  And  all  the  host 
thereof  by  the  breath  of  His 
mouth. 

7.  He-gathers  the  waters 
of  the  sea  together  as  a 
heap  :  He  -  lays  -  up  the 
depths  in  storehouses. 

8.  Let  all  the  earth  fear 
YH“ :  Let  all  the  inhabi¬ 
tants  of  the  world  stand-in¬ 
awe  of  Him. 

9.  For  He  spoke,  and  it- 
was  :  He  commanded,  and 
it-stood-fast. 

10.  Y^HWLH  frustrates 
the  counsel  of  the  nations  : 
He  thwarts  the  thoughts  of 
the  peoples. 

11.  The  counsel  of  YHU 
stands  for  ever  :  The 
thoughts  of  His  heart  to 
generation  and  generation. 

12.  Happy  is  the  nation 
whose  God  is  Y^HW^H : 
The  people  He-has-chosen 
for  His  own  inheritance. 


Lord  is  upright :  And  all 
His  works  are  in  faithfulness 
(i.e.,  are  faithful). 

5.  He  -  loves  mercy  and 
judgment :  The  earth  is  full 
of  the  mercy  of  the  Lord. 

6.  By  the  word  of  the 
Lord  the  heavens  were 
established  :  And  all  the 
host  thereof  by  the  breath 
of  His  mouth. 

7.  He-gathers  the  waters 
of  the  sea  together  as  [in] 
a  wine-bag :  Laying-up  the 
depths  in  storehouses. 

8.  Let  all  the  earth  fear 
the  Lord :  Let  all  the  in¬ 
habitants  of  the  world 
tremble  before  Him. 

9.  For  He  spoke,  and 
they-were  made :  He  com¬ 
manded,  and  they  -  were 
created. 

10.  The  Lord  frustrates 
the  counsels  of  the  nations : 
He  -  sets  -  aside  also  the 
thoughts  of  peoples,  [and 
brings-to-nought  the  coun¬ 
sels  of  princes]. 

1 1 .  But  the  counsel  of  the 
Lord  endures  for  ever  :  The 
thoughts  of  His  heart  from 
generation  to  generation. 

12.  Blessed  is  the  nation 
whose  God  is  the  Lord : 
The  people  He-has-chosen 
for  His  own  inheritance. 


io8 


PSALM  32  (33). 


13.  From  the  heavens 
YH"  looks :  He-beholds  all 
the  sons  of  man ; 

14.  From  the  place  of  His 
abode  He  -  looks  -  forth : 
Upon  all  the  inhabitants  of 
the  earth ; 

15.  He  that  is  the  sole 
fashioner  of  their  hearts : 
That  considers  all  their 
works. 

16.  There  is  no  king 
saved  by  the  multitude  of  an 
army :  A  strong-man  is  not 
delivered  by  great  strength. 

17.  The  horse  is  a  de- 
ceptive-thing  for  safety : 
Neither  will  -  he  -  cause  -  to- 
escape  by  his  great  power. 

18.  Lo,  the  eye  of  YH“  is 
upon  them-that-fear  Him : 
Upon  them  -  that  -  wait  -  for 
His  loving-kindness  ; 

19.  To  deliver  their  soul 
from  death :  And  to-keep- 
them-alive  in  famine. 

20.  Our  soul  has-waited 
for  YaHWFH  :  Our  help 
and  our  shield  is  He. 

21.  For  in  Him  shall  our 
heart  rejoice  :  Because  we- 
have-trusted  in  His  holy 
Name  (lit.,  the  Name  of  His 
holiness). 

22.  Let  Thy  loving-kind¬ 
ness,  YH“,  be  upon  us : 
According  as  we-have-hoped 
in  Thee. 


13.  The  Lord  looks-out  of 
heaven :  He-beholds  all  the 
children  of  men ; 

14.  From  the  abode  He- 
has  -  prepared  -  for  Himself 
He-looks-on  all  that  dwell 
on  the  earth  : 

15.  He  that  fashions  the 
heart  of  each-one  :  That 
knows  all  their  works. 

16.  A  king  is  not  saved 
by  reason  of  a  great  army : 
And  a  giant  is  not  delivered 
by  the  greatness  of  his 
strength. 

17.  A  horse  is  not-to-be- 
relied  -  upon  for  safety  : 
Neither  can-he-deliver-him- 
self  by  his  great  strength. 

18.  Lo,  the  eyes  of  the 
Lord  are  upon  them-that- 
fear  Him :  And  upon  them 
that  hope  in  His  mercy ; 

19.  To  deliver  their  souls 
from  death :  And  to  feed 
them  in  famine. 

20.  Our  soul  waits  for  the 
Lord :  Because  He  is  our 
helper  and  protector. 

21.  For  in  Him  shall  our 
heart  rejoice  :  And  we-have- 
trusted  in  His  holy  Name. 

22.  Let  Thy  mercy,  O 
Lord,  be  upon  us :  Accord¬ 
ing  as  we-have-hoped  in 
Thee. 


PSALM  32  (33). 


109 


With  Pss.  i.  and  ii.,  this  is  the  last  of  the  “  orphan  ”  Psalms 
(as  the  Rabbis  call  Psalms  destitute  of  title),  of  the  1st  Book.  An 
old  Jewish  canon,  which  may  be  deemed  to  hold  good  for  the 
earlier,  but  not  for  the  later  Books,  enacts  that  all  anonymous 
Psalms  be  accounted  the  compositions  of  the  authors  named  in  the 
superscription  last  preceding,  which  may  account  for  the  LXX. 
ascribing  this  Psalm  “  to  David.”  We  divide  it  as  follows : 
(1)  vv.  1 — 3.  An  invitation  to  the  just  to  praise  God.  (2)  vv.  4 — 19. 
For  He  is  the  Creator,  subdues  the  nations,  watches  over  His  true 
worshippers.  (3)  vv.  20 — 22.  Protestation  of  hope,  prayer.  While 
the  absence  of  title  has  led  some  authors  to  regard  this  as 
a  continuation  of  the  foregoing  Psalm  ;  the  fact  that  it  contains 
scarcely  one  original  verse,  that,  for  the  most  part,  it  is  culled 
from  the  post-Exilic  Psalms,  which,  however,  may  have  borrowed 
from  it  (an  alternative  not  less  probable),  is  alleged  in  proof  of  its 
late  origin. 

v.  1  a  recalls  Ps.  xcvi.  (97)  12.  “Praise  .  .  .  upright,”  cf.  Ps.  cxlvi. 
(147)  1.  v.  2.  Cf.  Ps.  xci.  (92)  4.  Aben  Ezra  renders  :  “  with  the 
psaltery  [and]  an  instrument  of  ten  strings.”  v.  3.  “New  song,” 
characteristic  of  the  post-Exilic  Psalms  ;  cf.  Pss.  xcv  (96)  1 ;  xcvii. 
(98)  1 ;  cxliii.  (144)  9  ;  cxlix.  1  ;  Apoc.  xiv.  3.  v.  4.  “  Faithfulness,” 
in  fide ,  so  St.  Jerome  and  Vulgate,  after  LXX.,  /.<?.,  fidelity  to  His 
covenant,  to  His  promises,  v.  5.  “Uprightness  and  justice”  refer 
here  to  God’s  providential  dealings,  not  to  man’s  acts.  v.  6.  “Host,” 
or  army  of  heaven.  LXX.,  Svva /jus  ( dynamis );  St.  Jerome,  “ornatus,” 
their  furniture,  adornment,  may  be,  the  constellations,  v.  7  refers  to 
Gen.  i.  9,  the  work  of  creation.  LXX.  read  nddh ,  “  a  wine-skin,” 
instead  of  nedh,  “  a  heap,”  which  occurs  six  times  in  Biblical 
Hebrew,  and  always  of  water;  cf.  Ps.  lxxvii.  (78)  13.  “Store¬ 
houses,”  a  frequent  Biblical  trope  for  the  places  where  rain,  snow, 
and  hail  were  conceived  to  be  reserved,  v.  9.  “  It  stood-fast,” 
/.<?.,  what  He  commanded  was  unchangeable;  cf.  Ps.  cxviii.  (119) 
91.  v.  10.  Unless  it  was  in  their  text,  the  appendage  of  LXX. 
adds  nought  to  the  sense;  suggested,  perhaps,  by  Ps.  cvi.  (107) 
40  (?).  v.  12.  (. Literally )  “  Oh  !  the  happiness,”  &c.,  cf.  Ps.  cxliii. 
(144)  15;  Deut.  xxxiii.  29.  v.  13.  Literally ,  “the  totality  of 
the  sons  of  man.”  v.  14.  St.  Jerome,  “de  firmissimo  habitaculo  ” 
(from  His  most  stable  abode).  c£  hofiov  ( ex  hetoirnou )  of  LXX., 


no 


PSALM  33  (34). 


“  praeparato  ”  of  Vulgate  (prepared,  established),  results  from  their 
reading  makhon  (“place”)  as  a  participle.  v.  15.  He  knows 
the  secrets  of  the  hearts,  since  He  alone  fashioned  them,  so  Aben 
Ezra;  but  R.  Rashi  refers  the  particle  yachadh  (altogether)  to 
“  hearts.”  He  created  each  heart  individually ,  all  without  excep¬ 
tion.  v.  17.  They  will  be  disappointed  who  look  to  cavalry  for 
victory ;  Despite  his  strength,  the  horse  shall  not  cause  [his  rider] 
to  escape  the  foe,  or  as  in  LXX.  and  Vulgate,  “  shall  not  save 
himself;”  cf.  Ps.  xix.  (20)  8.  The  Jews  accounted  war-chariots 
and  cavalry  most  efficient  in  warfare,  v.  20.  Cf.  Ps.  cxiii.  (115) 
9 — 11. 


PSALM  33  (34). 

1.  To  David,  when  he- 
changed  his  reason  (i.e., 
feigned  madness),  before 
Abimelekh  :  And  he  -  ex¬ 
pelled  him,  and  he-went. 
(1  Kings  (Sam.)  xxi.  14.) 

2.  (Aleph).  I  -  will  -  bless 
Y^HWdT  at  all  times :  His 
praise  shall  be  continually 
in  my  mouth. 

3.  (Beth).  In  YH“  shall 
my  soul  glory :  The  meek 
shall-hear,  and  be-glad. 

4.  (Gimel).  Ascribe  -  ye- 
greatness  to  (i.e.,  magnify) 
YH“  with  me :  And  let-us- 
extol  His  Name  together. 

5.  (Daleth).  I  -  sought 
YH“,  and  He-answered  me  : 
And  from  all  mine  alarms 
He-delivered  me. 

6.  (He).  Men-look  unto 


PSALM  33  (34). 

1.  Of  David,  when  he 
changed  his  countenance, 
before  Achimelech  :  And  he 
let  him  go,  and  he-departed. 

2.  I-will-bless  the  Lord 
at  all  times  :  His  praise 
shall  be  continually  in  my 
mouth. 

3.  My  soul  shall-make- 
her-boast  in  the  Lord :  Let 
the  meek  hear,  and  rejoice. 

4.  Magnify-ye  the  Lord 
with  me :  And  let-us-exalt 
His  Name  together. 

5.  I-sought  the  Lord  dili¬ 
gently,  and  He-hearkened 
to  me :  And  delivered  me 
from  all  my  straits. 

6.  Draw-near  to  Him,  and 


PSALM  33  (34). 


Ill 


Him,  and  cheer-up.  “  And  ” 
their  faces  can  in  no  wise 
be  shamed.1 

7.  (Zayin).  This  poor- 
man  cried,  and  YH“  heard 
[him]  :  And  saved  him  from 
all  his  troubles. 

8.  (Cheth).  The  angel  of 
Y^HWTH  encamps  round 
about  them-that-fear  Him : 
And  delivers  them. 

9.  (Teth).  Taste  and  see 
that  YH“  is  good :  Blessed 
is  the  man  that  takes-refuge 
in  Him. 

10.  (Yodh).  Fear  YH“,  ye 
His  saints :  For  there  is  no 
want  to  them-that-fear  Him.2 

11.  (Kaph).  Young-lions 
lack  and  are-hungry :  But 
they-that-seek  YH“  shall 
not  want  any  good-thing. 

12.  (Lamedh).  Come,  ye 
children,  hear  me :  I-will- 
teach  you  the  fear  of 
YaUWeU. 

13.  (Mem).  Who  is  the 
man  that  desires  life :  Lov¬ 
ing  days,  that  he-may-see 
good? 

14.  (Nun).  Keep  thy 
tongue  from  evil :  And  thy 
lips  from  speaking  guile ; 

15.  (Samekh).  Depart 
from  evil,  and  do  good : 
Seek  peace,  and  pursue  it. 


be-enlightened :  And  your 
faces  shall  not  be  shamed. 

7.  This  poor-man  cried, 
and  the  Lord  heard  him : 
And  saved  him  out  of  all  his 
afflictions. 

8.  The  angel  of  the  Lord 
encamps  round  about  them- 
that-fear  Him  :  And  will- 
deliver  them. 

9.  O  taste  and  see  that 
the  Lord  is  good :  Happy 
the  man  that  trusts  in  Him. 

10.  Fear  the  Lord  [all]  ye 
His  saints:  For  there  is  no 
want  to  them-that-fear  Him. 

11.  The  rich  suffer-want 
and  hunger :  But  they-that- 
seek  the  Lord  shall  not  be 
deprived  of  any  good-thing. 

12.  Come,  children,  hear 
me :  I-will-teach  you  the 
fear  of  the  Lord. 

13.  Who  is  the  man  that 
desires  life :  Loving  to  see 
good  days? 

14.  Keep  thy  tongue  from 
evil  :  And  thy  lips  that 
they-speak  not  guile. 

15.  Turn-away  from  evil, 
and  do  good :  Seek  peace, 
and  pursue  it. 

15  of  v.  6. 


J  Waw  may  be  represented  in  “And 
2  St.  Columba’s  last  verse,  as  he  transcribed  the  Divine  Scriptures.  “Here 
I  must  stop  ;  Baithene,  write  out  the  rest.”  A.D.  597. 


1 12 


PSALM  33  (34). 


16.  (Ayin).  The  eyes  of 
YHa  are  on  the  just :  And 
His  ears  [are  open]  to  their 
cry; 

17.  (Pe).  The  face  (i.e., 
the  anger)  of  Y<2HW^H  is 
upon  them-that-do  evil:  To 
cut-off  the  remembrance  of 
them  from  the  earth. 

18.  (Tsadhe).  [When] 
men  cry,  YH“  hears :  And 
delivers  them  from  all  their 
troubles. 

19.  (Qoph).  Nigh  is  YH“ 
to  the  broken-hearted  :  And 
He  saves  those-that-are- 
crushed  in  spirit  (i.e.,  of  a 
contrite  spirit). 

20.  (Resh).  Many  are  the 
afflictions  of  the  just :  But 
from  all  of  them  YH“  de¬ 
livers  him. 

21.  (Shin).  He-keeps  all 
his  bones  :  One  of  them  is 
not  broken  (i.e.,  Not  one  of 
them). 

22.  (Tau).  Evil  shall-slay 
the  wicked-man :  And  the 
haters  of  the  just-man  shall- 
be-[held]-guilty. 

23.  (Pe).  YaHWeH  re¬ 
deems  the  soul  of  His 
servants  :  And  none  of 
them  -  that  -  take  -  refuge 
in  Him  shall  -  be  -  held  - 
guilty  (i.e.,  be  condemned, 
punished). 


16.  The  eyes  of  the  Lord 
are  over  the  just :  And  His 
ears  [are  open]  to  their 
prayers. 

17.  But  the  face  of  the 
Lord  is  against  such-as-do 
evil  :  To  destroy  their  re¬ 
membrance  from  the  earth. 

18.  [The  just]  cry,  and  the 
Lord  hears  them :  And  de¬ 
livers  them  from  all  their 
troubles. 

19.  The  Lord  is  near  to 
the  broken-hearted  :  And 
He-will-save  the  lowly  in 
spirit. 

20.  Many  are  the  afflic¬ 
tions  of  the  just :  But  from 
them  all  the  Lord  delivers 
them. 

21.  [The  Lord]  keeps  all 
their  bones  :  Not  one  of 
them  shall-be-broken. 

22.  The  death  of  sinners 
is  most  -  miserable  :  And 
they  that  hate  the  just-man 
shall-be-held-guilty  (or,  go- 
wrong). 

23.  The  Lord  redeems 
the  souls  of  His  servants : 
And  none  of  those  that 
hope  in  Him  shall  -  go- 
wrong. 


PSALM  33  (34). 


113 


This  is  another  alphabetical  Psalm ;  after  v.  1,  which  contains 
the  Title,  vv.  2 — 22  follow  the  order  of  the  alphabet.  In  v.  6 
He  and  Wdw  are  conjoined  ?  Pc  is  repeated  in  the  last  verse,  as 
was  observed  in  Ps.  xxiv.  (25).  The  genuineness  of  the  Title 
has  been  hotly  disputed,  but  internal  evidence  favours  the 
probability  of  at  least  the  inscription  “to  David.”  The  incident 
mentioned  in  the  Title  is  recorded  1  Kings  (Sam.)  xxi.  10 — 15. 
“Abi-melekh”  (King’s  father,  father-king)  in  LXX.  and  Vulgate. 
“  Achi-melech  ”  is  called  Achis  (Achish)  in  1  Kings  xxi.,  but 
Abi-melekh  may  have  been  an  hereditary  title  of  the  Philistine 
dynasts  of  Gath,  cf.  Pharaoh,  Melchisedech,  Agag.  v.  3. 
“Shall  glory,”  or  “make  her  boast;”  laudabitur  (  =  shall  be 
praised)  of  LXX.,  Vulgate,  and  St.  Jerome  must  be  taken  here  in 
a  reflective  sense,  “shall  praise  herself.”  “Meek,”  they  who 
submit  patiently  to  persecution,  to  affliction.  v.  4.  In  text, 
“  Magnify  to  ”  —  hence  “  Ascribe  greatness  to.”  v.  6.  “  Cheer 
up  "literally,  “shine,”  “give  light,”  “brighten,”  in  Aramaean  use; 
in  Hebrew,  the  verb  means  “to flow  together ” — like  a  river,  hence 
St.  Jerome,  “Look  ye  to  Him,”  et  confluite  (and  flow  together). 
LXX.  render  this  v.  6  somewhat  freely,  v.  8.  “  Encamp,”  so 
LXX.;  “Immittet”  of  Vulgate  is,  as  Thalhofer  says,  “servilely 
literal;”  St.  Jerome,  “circumdat”  (encompasses),  v.  n.  “Young 
lions,”  not  mere  cubs,  but  in  the  vigour  of  youth,  and  well  able  to 
forage  for  themselves.  LXX.  eschew  the  figure,  and  render 
“the  rich,”  i.e.,  the  wealthy  and  mighty  oppressors.  v.  13. 
LXX.  render  freely,  so  too,  1  St.  Peter  iii.  10 — 12,  who  loses  sight  of 
the  interrogative  form  of  the  verse.  v.  13  b.  Amounts  to  this 
— “wanting  to  live  a  long  and  prosperous  life.”  Do  you  want  to 
live  long  and  happily,  keep,  &c.  v.  17.  “The  face,”  the  anger, 
the  angry  face,  cf.  Pss.  ix.  4;  xx.  (21)  10.  v.  21.  Lit .,  “one 
of  them  is  not  broken,”  i.e.,  “not  one  of  them,”  &c.  v.  22. 
“Slay,”  lit.,  “put  to  death;”  St.  Jerome,  “interficiet  impium 
malitia  ”  (wickedness  shall  slay  the  ungodly  man).  LXX.  read 
(or  had[?])  initial  He  (the  definite  article),  instead  of  Tau  of  the 
text  (the  preformative  of  3rd  Person  feminine,  Future,  Singular). 
“ The  death,”  instead  of  “shall  slay.”  v.  23.  The  initial  Pe 
shows  that  v.  23  is  supernumary,  not  that  it  does  not  belong  to 
the  Psalm,  cf.  Ps.  xxiv.  (25) 

I 


22. 


PSALM  34  (35). 


114 


PSALM  34  (35> 

1.  To  David.  Contend, 
YtfHWAH,  against  those- 
that  -  contend  -  against  -  me  : 
F ight  against  them  -  that- 
fight-against-me. 

2.  Take  -  hold  of  shield 
and  buckler :  And  stand-up 
as  my  help.  Or,  for  my 
help. 

3.  Draw  -  out  also  the 
spear,  and  shut-up  (i.e.,  stop 
[the  way])  against  my  per¬ 
secutors  :  Say  to  my  soul, 
“  Thy  salvation  am  I.” 

4.  Shamed-be-they  and 
disgraced  that  -  seek  my 
soul  :  Ldt-them-be-turned 
back  and  confounded  that- 
plan  my  hurt. 

5.  Let-them-be  as  chaff 
before  the  wind :  And  the 
angel  of  YH“  thrusting 
[them]  down : 

6.  Be  their  way  darkness 
and  slipperinesses  (i.e., 
utter-slipperiness) :  And  the 
angel  of  YH“  pursuing 
them. 

7.  For  without  -  cause 
have-they-hid  for  me  their 
net  :  A  pit  without-cause 
have-they-dug  for  my  soul. 


PSALM  34  (35). 

1.  Of  David.  Judge - 
Thou,  O  Lord,  them-that- 
injure  me  :  Fight  against 
them-that-fight  against  me. 

2.  Seize  arms  and  buckler  : 
And  arise  for  my  help. 

3.  Unsheath  a  sword,  and 
stop  [the  way]  against  my 
persecutors  :  Say  to  my  soul, 
“  I  am  thy  salvation.” 

4.  Let  them-that-seek  my 
soul  be-ashamed  and  con¬ 
founded  :  Let  them  that- 
plan-evils  against  me  be- 
turned  back  and  put-to- 
shame. 

5.  Let-them-be  as  dust 
before  the  wind :  And  the 
angel  of  the  Lord  driving- 
them-into-a-corner : 

6.  Let  their  way  be  dark¬ 
ness  and  slipperiness :  And 
an  angel  of  the  Lord  pur¬ 
suing  them. 

7.  F or  without  -  cause 
have-they-hid  for  me  their 
destructive  snare  :  For  no¬ 
reason  have-they-reproached 
my  soul. 


psalm  34  (35). 


H5 


8.  Let  destruction  come 
upon  him  unawares :  And 
let  his  net  which  he-has-hid 
catch  him :  With  a  crash  let 
him  fall  into  it. 

g.  And  my  soul  shall-be- 
joyful  in  YaUWeU  :  It- 
shall-rejoice  in  His  salva¬ 
tion. 

io.  All  my  bones  shall- 
say,  “  YH“,  who  is  like 
Thee  ?  Who  deliverest  the 
poor  from  him  that  is  too 
strong  for  him  :  Yea,  the 
poor  and  the  needy  from  his 
plunderer.” 

n.  Witnesses  to  violent- 
wrong  rise-up :  They-ques- 
tion  me  [in  things]  which  I- 
wot  not  of, 

12.  They-reward  me  evil 
for  good  :  Bereavement  is  to 
my  soul  (i.e.,  so  that  my  soul 
is  bereaved). 

13.  But  as  for  me,  when 
they-were-sick,  my  clothing 
was  sackcloth ;  I-afhicted 
my  soul  with  fasting :  Yea, 
my  prayer  -  may  -  it  -  return 
into  mine  own  bosom  ! 

14.  As  [if  it  were]  a 
friend,  a  brother  of  mine,  I- 
went-about :  As  one  sorrow¬ 
ing  for  a  mother  I-bowed- 
down  mourning. 

15.  Yet  at  my  limping 
(i.e.,  mine  adversity)  they 


8.  Let-there-come  to  him 
a  snare  he-wots-not-of ; 
And  let  the  trap  which  he- 
has-hid  catch  himself :  May- 
he-fall  into  that  very  same 
snare. 

9.  But  my  soul  shall-exult 
in  the  Lord  :  it-shall-de- 
light  in  His  salvation. 

10.  All  my  bones  shall- 
say,  “  Lord,  who  is  like 
Thee?  Delivering  the  poor 
from  them-that-are-stronger 
than  he  :  Yea,  the  poor  and 
the  needy  from  them-that- 
plunder  him.” 

11.  Unjust  witnesses  rise- 
up  :  They  -  question  me 
about  things  which  I-wot- 
not-of. 

12.  They  -  rewarded  me 
evils  for  good :  Barrenness 
to  my  soul. 

13.  But  as  for  me,  when 
they  gave  me  trouble,  I- 
put-on  sackcloth,  I-humbled 
my  soul  with  fasting.  And 
my  prayer  shall-return  into 
mine  own  bosom. 

14.  As  if  [it  were]  our 
neighbour  [or]  brother,  I- 
behaved-kindly  [to  them] : 
As  one-mourning  and  sad¬ 
dened,  so  did-I-bow-down. 

15.  Yet  they  -  rejoiced 
against  me,  and  gathered 


ii6 


psalm  34  (35). 


rejoiced,  and  gathered-them- 
selves  -  together  ;  Abjects 
gathered  -  themselves  -  to¬ 
gether  against  me,  and 
[men]  I-know  not  :  They- 
tore  (i.e.,  slandered  me),  and 
ceased  not ; 

1 6.  As  vile  backbiting 
parasites  :  They  gnashed 
upon  me  with  their  teeth. 


i  J.  ’ Adonay,  how  long 
wilt-Thou-look-on?  Rescue 
my  soul  from  their  destruc¬ 
tions  :  Mine  only-one  from 
the  lions. 

1 8.  I  -  will  -  give  -  Thee- 
thanks  in  a  great  assembly  : 
Among  a  numerous  people 
will-I-praise  Thee. 

19.  Let  not  those  who  are 
causelessly  mine  enemies  re¬ 
joice  over  me  :  [Nor]  those- 
that-hate  me  for-no-reason 
wink  with  the  eye. 

20.  For  not  peace  do- 
they-speak ;  But  against 
the  quiet-ones  of  the  land 
they-plan  deceitful-things. 

21.  Yea,  they-opened  their 
mouth  wide  against  me : 
They-said,  Heach,  Heach, 
our  eye  has-seen  [it]. 

22.  Thou  -  hast  -  seen  it, 


themselves  -  together : 
Scourges  were  heaped  upon 
me,  and  [by  men]  I-knew 
not. 


16.  They  were  scattered, 
but  repented  not ;  They- 
tempted  me,  they-sneered 
at  me  most  contemptuously : 
They-gnashed  their  teeth 
upon  me. 

1 7.  Lord,  when  wilt 
Thou  -  look  -  on  ?  Restore 
my  life  [by  rescuing  it]  from 
their  malignity :  Mine  only- 
one  from  the  lions. 

1 8.  I-will-give-thanks  to 
Thee  in  a  great  assembly : 
Among  a  numerous  people 
will-I-praise  Thee. 

19.  Let  not  those  who  are 
wrongfully  mine  enemies 
rejoice  over  me :  Who  hate 
me  for-nothing,  and  wink 
with  the  eyes. 

20.  For  to  me  indeed 
they-spoke  peaceably :  But 
when  speaking  conformably 
with  the  anger  of  the  popu¬ 
lace,  they-planned  deceits. 

21.  Yea,  they-opened  their 
mouth  wide  against  me : 
They-said,  Well  done!  Well 
done  !  our  eyes  have-seen 

[it]- 

22.  Thou  -  hast  -  seen,  O 


psalm  34  (35). 


ii ; 


YTHW<?H,  keep  not  silence  : 
’Adonay  (i.e.,  Lord),  be  not 
far  from  me. 

23.  Arouse  -  Thee,  and 
awake  to  my  judgment : 
To  my  cause,  my  God  and 
my  Lord.  [’Adonay.] 

24.  Right  me,  Y^HW^H, 
my  God,  according  to  Thy 
justice  :  And  let  them  not 
rejoice  over  me. 

25.  Let  them  not  say  in 
their  heart :  “  Heach,  our 
desire  [is  come  to  pass] :  ” 
Let  themi  not  say,  “  We- 
have-swallowed  him  up.” 

26.  Let-them-be-ashamed 
and  confounded  together 
that  rejoice  at  my  hurt :  Let- 
them-be-clad  with  shame 
and  disgrace  that  act-arro- 
gantly  again st-me. 

27.  Let-them-sing-for-joy, 
and  be  -  glad  that  -  desire 
justice  [be  done]  to  me : 
Yea,  let-them-say  continu¬ 
ally,  YH“  be-magnified : 
Who  delights  in  the  pros¬ 
perity  of  His  servant. 

28.  And  my  tongue  shall- 
tell  of  Thy  justice  :  Thy 
praise  all  the  day  long. 


Lord,  keep  not  silence : 
Lord,  withdraw  not  from 
me. 

23.  Arise,  and  attend  to 
my  judgment :  To  my  cause, 
my  God  and  my  Lord. 

24.  Right  me,  O  Lord  my 
God,  according  to  Thy 
justice :  And  let  them  not 
rejoice  over  me. 

25.  Let  them  not  say  in 
their  hearts,  Well  done  ! 
Well  done  !  [it  is  pleasing] 
to  our  soul :  Let  them  not 
say,  We-have-devoured  him. 

26.  Let  them  be  put  both 
to  shame  and  confusion  that 
rejoice  at  my  woes  :  Let- 
them-be-clad  with  shame 
and  confusion  that  speak 
arrogantly  against  me. 

27.  Let-them-exult  and 
rejoice  that  desire  my  right : 
Yea,  let-them-say  continu¬ 
ally,  The  Lord  be-magni¬ 
fied,  who  desire  the  pros¬ 
perity  of  His  servant. 

28.  And  my  tongue  shall- 
speak  of  Thy  justice :  Thy 
praise  all  the  day  long. 


This  Psalm  may  be  an  amplification  of  David’s  expostulation 
in  1  Kings  (Sam.)  xxiv.  16,  cf.  v.  1.  It  can  be  easily  divided  into 
three  strophes,  each  of  which  (vv.  9,  10;  18;  28)  concludes 
with  a  promise  of  thanksgiving:  (1)  vv.  1 — 9,  10;  (2)  11 — 18; 
(3)  l9 — 28.  The  same  thoughts  recur  throughout,  but  strophe 


n8 


psalm  34  (35). 


(i)  is  characterized  by  imprecations ;  (2)  by  sorrowful  reminis¬ 
cences  ;  (3)  by  humble  petitions  for  deliverance. 

v.  2.  “  Shield  ”  ( magen ) ;  probably  a  round  target  to  protect 
the  face  and  upper  parts,  containing  half  the  material  of  the 
“  buckler,”  cf.  2  Chron.  ix.  15,  16.  St.  Jerome,  “  Scutum  et  hastam  ” 
(shield  and  spear).  “  Shield  and  buckler,”  a  figure  of  complete 
defence  and  protection,  v.  3.  “  Shut,”  stop  the  way,  make  a 
barrier  “  to  meet,”  i.e .,  to  oppose,  to  thwart,  the  pursuers. 
Sghor  ( =  shut)  has  been  taken  to  mean  “  a  battle-axe.”  “  Draw 
out  the  spear  and  the  battle-axe,”  &c.  v.  5.  “Chaff,”  cf. 
Ps.  i.  4.  “  Coarctans,”  pressing  them  hard.  v.  6.  “  Darkness, 

slipperiness,”  or  “slippery  places,”  as  frequently  in  Hebrew, 
nouns  are  used  as  predicates,  instead  of  adjectives.  The  second 
hemistich  of  v.  6  were  more  appropriately  placed  at  v.  5  b, 
“pursuing”  is  prior  to  “thrusting  down.”  v.  7.  Lit .,  “the  pit 
of  their  net,”  “  their  netted  pit,  pit  with  a  net.”  LXX.  as  usual 
render  shachath  (pit)  by  diaphthora  ( =  destruction,  corruption). 
Shachath  ought  to  begin  hemistich  b.  “They  dug”  ( chdpLru ), 
LXX.  read  chedphu ,  “they  reproached,”  the  transposition  of  one 
letter  (r)  making  all  the  difference,  v.  8.  “Crash,”  Syriac,  “in 
the  pit  [which  he  has  dug]  let  him  fall,”  cf.  Prov.  xxvi.  27. 
v.  10.  “All  my  bones  ”  =  my  whole  bodily  frame,  cf.  Ps.  1. 
(51)  10.  “Who  is  like,”  &c.,  cf.  Exod.  xv.  11.  vv.  11 — 16. 
The  violence  and  ingratitude  of  his  persecutors,  cf.  1  Kings 
(Sam.)  xxiv.  18.  v.  n.  Witnesses  to  violence,  whose  testimony 
furthers  violent  injustice,  v.  12.  “Bereavement  [is]  to  my  soul,” 
i.e.,  “so  that  I  am  bereaved.”  His  wife,  Jonathan  his  friend, 
torn  from  him,  his  parents  compelled  to  seek  safety  in  Moab. 
v.  13.  My  mourning-garb  and  fasts  were  no  mere  show,  for 
in  my  secret  prayers  I  craved  boons  for  them  I  would  gladly 
receive.  v.  14.  “Went  about,”  “I  behaved;”  here,  as  else¬ 
where,  LXX.  have  rendered  this  verb  as  meaning  “to  live,” 
“to  behave  so  as  to  be  pleasing  to  another.”  In  connection 
with  a  sufferer,  this  implies  kindly  and  sympathetic  dealings, 
v.  15.  Lit.,  “In  my  limping,”  St.  Jerome,  “in  infirmitate  mea” 
(in  mine  infirmity,  when  I  was  sick).  “Abjects,”  nekhim :  of 
text,  so  Targum  and  R.  Qimchi ;  St.  Jerome,  percutientes  (smiters), 
which  agrees  with  Gesenius  (Heb.  Lex.  s.z>.),  “  smiting  (with  the 


PSALM  34  (35). 


119 


tongue),”  “railers,”  “ slanderers,”  cf.  Jerem.  xviii.  18.  “They 
tore,”  t.e.9  cursed,  reviled,  slandered.  Targum,  followed  herein 
by  R.  Rashi,  glosses  this  clause:  “Were  they  to  tear  asunder 
(or,  pierce)  my  skin,  they  would  not  fetch  blood,” — “so  wan 
am  I,”  continues  Rashi,  which  may  enable  us  to  bear  with 
equanimity  the  wide  divergence  of  LXX.  from  the  present  text. 
Nekhim  in  LXX.  is  rendered  “  scourges,”  “  plagues  ”  (/Ho-Ttycg, 
mdstiges ),  in  the  active  sense.  Targum,  ascribed  to  Jonathan 
ben  Uzziel,  “  they  that  smite  me  with  their  words,”  not 
very  different  from  percutientes  of  St.  Jerome,  or  from  LXX. 
v.  16.  St.  Jerome,  “In  simulatione  verborum  fictorum  ”  (with 
the  feigning  of  false  words).  Targum,  “With  honied  words.” 
The  text  literally ,  “In  (  =  with ?  as  ?)  profane,  impious-persons, 
mockers  for  a  cake ;  they  gnashed  upon  me  their  teeth.”  Lowe 
and  Jennings  suggest,  “As  vile  slanderous  parasites  they  gnashed 
upon  me  with  their  teeth,”  taking  “  mockers,”  &c.,  for  the  fawning 
parasites,  who,  for  the  sake  of  good  cheer,  revile,  or  mock 
according  to  the  whim  of  their  host.  v.  16.  In  LXX.,  “They 
were  scattered  and  repented  not,  they  tempted  me,”  &c.,  with 
the  change  but  of  four  letters  can  be  fully  borne  out.  It  is  in  no 
wise  safe  to  infer  that  they  are  wrong,  when  they  diverge  from 
the  present  Hebrew  text.  “Tempted”  instead  of  “impious 
persons  ”  comes  from  a  difference  of  two  letters.  LXX.  read 
bechanum  (they  tempted  me)  for  be  chart phey  of  present  text, 
v.  17.  “How  long  .  .  .  look-on”' — without  putting  an  end  to  it? 
cf.  Hab.  i.  13.  “Restore”  me  ( -  my  soul)  to  its  former  prosperity, 
v.  19.  “Wink,”  a  sign  of  malignant  gratification,  cf.  Prov.  x.  10. 
v.  20.  LXX.  read  here  It  ( =  to  me),  for  Id  ( =  not)  of  the  text. 
“  Quiet  [folks]  of  the  land  ”  may  be  either  peaceable  people  who 
harm  no  one,  or  the  rich  living  at  ease.  Targum,  “Against  the 
just  of  the  land,  who  are  peaceable  in  this  world.”  Rashi,  “  the 
crushed  ones  of  the  land.”  Ab.  Ezra,  “  in  the  clefts  of  the  earth.” 
Codex  Vatican,  of  LXX.  omits  “of  the  land”  (yrjs,  gees).  “  But  m 
anger  devised  deceits ;  ”  the  Roman  Psalter,  SS.  Ambrose, 
Augustine,  and  Cassidorus,  “  et  super  iram  dolose  cogitabant  ” 
(and  besides  being  angry,  they  plotted  craftily).  But  Symmachus, 
Aquila,  St.  Basil,  &c.,  and  almost  all  the  Latins,  read  “  of  the  land  ” 
after  “ anger f  according  to  the  original  text  of  LXX.  “Loquentes” 


120 


PSALM  35  (36). 


“  speaking  ” — to  themselves  secretly)  is  interpolated  by  the  Latin 
translator.1  “  Anger  of  the  land  ”  may  mean,  the  disfavour  in 
which  the  poet  was  held  by  the  vulgar,  the  mobocracy,  cf.  “people 
of  the  earth,”  filii  terrce.  It  may  mean  that,  taking  their  cue  from 
popular  prejudice,  his  enemies  plot,  devise  deceitful  things, 
literally ,  “words  of  deceit.”  v.  21.  “Opened  wide,”  laughing, 
jeering  at  my  misfortune.  “  Our  eye  sees  ” — what  we  wished  to 
behold.  “  Thou  hast  seen  ”  of  next  verse  takes  up  the  word  of 
his  enemies,  “our  eye  has  seen”  his  overthrow,  v.  25.  “ Heach 
our  soul,”  so  in  text,  “  our  desire  ”  [is  come  to  pass],  “just  what 
we  wanted.”  “  To  our  soul  ”  of  LXX.  [“  this  sight  is  most 
gratifying]  to  our  soul.” 


PSALM  35  (36). 

1.  To  the  chief-Musician; 
to  the  servant  of  Y^HW^H, 
to  David. 

2.  An  oracle  of  transgres¬ 
sion  to  the  wicked  in  the 
midst  of  his  heart :  There  is 
no  fear  of  God  before  his 
eyes. 

3.  For  he-dissembles  be¬ 
fore  Him  (lit.,  flatters  Him 
in  His  sight) :  T o  attain  his 
iniquitous-end  (viz.),  to  hate. 

4.  The  words  of  his 
mouth  are  iniquity  and 
deceit  :  He-has-ceased  to- 
be-wise  [and]  to-do-good. 

5.  He-plans  iniquity  on 
his  bed ;  He-takes-his-stand 


PSALM  35  (36). 

1.  For  the  end;  to  the 
servant  of  the  Lord,  to 
David. 

2.  The  wicked,  that  he 
may  sin,  says  within  him¬ 
self  :  [That]  there  is  no  fear 
of  God  before  his  eyes. 
(Rom.  iii.  18.) 

3.  For  he-deals  craftily  in 
His  sight :  With  regard  to 
the  discovering  his  iniquity 
and  hating  it. 

4.  The  words  of  his 
mouth  are  iniquity  and 
guile  :  He-refuses  to  learn 
how  to  do  good. 

5.  He-plans  iniquity  on 
his  bed ;  He-takes-his-stand 


1  But  the  Vulgate  is  a  literal  rendering  of  the  Alexandrian  Codex  of 
LXX.,  “in  iracundia  terrae  loquentes .”  Thalhofer,  however,  deems  it  an 
interpolation, 


PSALM  35  (36). 


12 1 


on  a  way  not  good  :  Evil  he- 
abhors  not. 

6.  YaHWLH,  in  the 
heavens  is  Thy  loving-good¬ 
ness  :  Thy  faithfulness 
[reaches]  to  the  skies. 

7.  Thy  justice  is  like  the 
mountains  of  God ;  Thy 
judgments  are  a  great  deep  : 
Man  and  beast  Thou-pre- 
servest,  Y#HW<?H. 

8.  How  precious  is  Thy 
loving-goodness,  O  God  ! 
And  the  sons  of  man  find- 
refuge  under  the  shadow  of 
Thy  wings. 

9.  They-are-drunk  with 
the  fatness  (i.e.,  rich  plenty) 
of  Thy  house  :  And  of  the 
river  of  Thy  delights  Thou- 
makest-them-drink. 

10.  For  with  Thee  is  the 
fountain  of  life  :  And  in 
Thy  light  we  -  shall  -  see 
light. 

11.  Continue  Thy  loving¬ 
kindness  to  them-that-know 
Thee :  And  Thy  justice  to 
the  upright  in  heart. 

12.  Let  not  the  foot  of 
pride  come  upon  me  :  Nor 
the  hand  of  the  wicked-ones 
cause-me-to-wander. 

13.  There  are  the  workers 
of  iniquity  fallen  :  They-are- 
thrust-down,  and  shall  not 
be  able  to  rise. 


on  every  way  that  is  not 
good  :  Evil  he-hates  not. 

6.  Lord,  Thy  mercy  is  in 
the  heaven  :  Thy  truth 
[reaches]  to  the  clouds. 

7.  Thy  justice  is  like  the 

mountains  of  God ;  Thy 
judgments  are  a  great 
abyss :  Men  and  beasts 

Thou-preservest,  O  Lord. 

8.  How  hast-Thou-multi- 
plied  Thy  mercy,  O  God ! 
So  the  children  of  men  find- 
safety  in  the  shelter  of  Thy 
wings ; 

9.  They-shall  -  be  -  plenti¬ 
fully-filled  with  the  fatness 
of  Thy  house :  And  of  the 
torrent  of  Thy  delights 
shalt-Thou-make  -  them  -  to- 
drink. 

10.  For  with  Thee  is  the 
fountain  of  life  :  And  in 
Thy  light  we  -  shall  -  see 
light. 

11.  Continue  Thy  mercy 
to  -  them  -  that  -  know  Thee  : 
And  Thy  justice  to  the  up¬ 
right  in  heart. 

12.  Let  not  the  foot  of 
pride  come  against  me  :  Nor 
the  hand  of  sinners  move 
me. 

13.  There  are  all  the 
workers  of  iniquity  fallen  : 
They  -  are  -  driven  -  out,  and 
cannot  stand. 


122 


PSALM  35  (36). 


This  Psalm  may  be  referred,  either  to  the  period  of  Saul’s 
persecution,  but,  more  probably,  to  that  preceding  Absalom’s 
rebellion.  Its  contents  may  be  summed  up  as  follows :  the 
malignity  and  influence  of  the  wicked  is  such  as  might  well 
dishearten  the  just  (vv.  2 — 5).  In  abrupt  contrast  thereto  are 
set  the  loving-kindness  and  mercy  of  God  (vv.  6 — 10).  Under 
His  protection,  the  just  man  triumphs  over  his  godless  oppressors, 
whose  speedy  undoing  is  anticipated  in  the  closing  prayer  (vv. 

vv.  2,  3,  as  the  present  text  stands,  may  be  literally  rendered, 
“  [There  is]  an  oracle  of  (i.e.,  uttered  by)  transgression  to  the 
wicked-man,  in  the  midst  of  my  (?)  (his  ?)  heart :  There  is  no  fear 
of  God  before  his  eyes.  3.  For  he  flatters  himself  in  his  eyes  : 
To  finding  his  iniquity,  and  to  hating.”  We  have  here  the 
description  of  a  thorough  reprobate.  “  The  fear  of  God  is  not 
before  his  eyes.”  As  a  natural  result,  his  ingrained  depravity,  his 
perverted  self-will,  usurp  the  functions  of  conscience,  and  dictate 
to  him  (“  In  the  midst  of  his  heart  ”),  that  he  needs  care  neither 
for  God,  nor  for  man.  “  My  heart ;  ”  “  his  heart  ”  is  the  reading 
of  LXX.,  Syriac,  Arabic,  and  of  some  Hebrew  MSS.  Accepting 
this  reading  ( his  heart),  both  text  and  Vulgate,  which  differ  only 
through  divergences  in  the  vowel-points,  may  be  rendered  : 
“There  is  an  oracle  (  =  a  secret  utterance)  concerning  trans¬ 
gression  to  the  wicked,  in  the  midst  of  his  heart,  [that  he  needs 
have]  no  fear  of  God  before  his  eyes.”  In  other  words,  the  man 
is  determined,  fully  resolved  to  go  on  sinning,  the  reason  for 
this  is,  “  there  is  no  fear,”  &c.  Rabbi  Lowy  suggests  :  “  Trans¬ 
gression  [itself]  preaches  to  the  wicked”  [so  deem  I]  “in  the 
midst  of  my  (?)  heart ;  that  [there  need  be]  no  fear  of  God  before 
his  eyes.  2.  For  he  flatters  Him”  (i.e.,  dissembles  before  Him), 
“in  His  sight,  to  attain  his  iniquitous  purpose  (  =  to  fulfil  his 
purpose),  [viz.]  to  hate.”  Lowe  and  Jennings  suggest:  “There 
is  an  oracle  of  transgression  ( =  from  transgression)  to  the  wicked 
in  the  midst  of  his  heart.”  The  accents  show  that  “trans¬ 
gression  ”  is  to  be  construed,  “  of  transgression.”  v.  3.  By  the 
same  is  rendered  :  “For  He  ( =  God)  has-dealt-smoothly  with 
him — as  he  thinks — as  regards  discovering  his  iniquity  [and] 
hating  [it].”  Vulgate  may  be  paraphrased,  “For  he  deals  deceitfully 


PSALM  35  (36). 


123 


in  His  (God’s)  sight  [well  aware  that  God  sees  him],  so  that  his 
iniquity  becomes  most  hateful ;  ”  so  Thalhofer,  LXX.  v.  3  may 
be  either,  “  He  (the  wicked  man)  deludes  himself  with  regard  to 
the  discovering  of  his  iniquity,  and  with  regard  to  hating  it;” 
or,  “  He  deceives  himself,  in  that  he  thinks  that  God  discovers 
not  his  iniquity  and  hates  it  not  ”  (hates  it,  but  will  not  punish 
it  [?] );  or,  again  :  the  wicked  man  is  self-deluded,  in  that  he 
discovers  not  his  own  iniquity,  and  so  hates  it  not.  The  former 
is  the  rendering  of  Symmachus  (rot)  cvpSrjvai  kcu  iucrrjOr]vat ,  ton 
hevretheenai  kai  miseetheenai),  i.e.,  with  regard  to  its  being 
discovered  and  hated,  and  is  conformable  with  the  rendering 
of  LXX. ;  the  latter  is  found  in  St.  Augustine,  in  the  Roman 
Psalter,  “  ut  inveniret  iniquitatem  suam  et  odium  (that  he 
may  discover  his  iniquity  and  hatred  [of  it  ?]).  LXX.  plainly 
means,  “  he  fears  not  God,  for  that  he  dreams  that  though  God 
is  well  aware  of  his  wrong-doing,  He  punishes  it  not.”  God’s 
“  finding,”  discovering  sin  is  equivalent  to  His  taking  cognizance 
thereof,  cf.  Gen.  xliv.  16.  vv.  6,  7.  God’s  loving-goodness  to 
man,  His  faithfulness  to  promises,  are  boundless.  His  judgments, 
i.e .,  expressions  of  His  purposes  concerning  mankind,  are  unfathom¬ 
able.  “Mountains  of  God  ”  (’A1/).  The  Divine  Names  (’i£/,  ’ Eldhim , 
Y«HW>H)  are  appended  to  a  noun  to  express  superlative 
excellence;  e.g.,  Gen.  xiii.  10,  a  garden  of  YHu  =  a.  very  fertile 
garden  ;  “  a  prince  of  ’ Eldhim ”  =  a  most  powerful  prince ;  “  cedars 
of  ’El”  =  goodly  cedars;  cf.  Jonas  iii.  3;  Acts  vii.  20. 
“  Mountains  of  God  ”  =  lofty,  vast  mountains  ;  cf.  Greek  thespesios 
(divinely  sounding),  v.  9.  “Drunk  with  the  fatness,”  &c.,  so  literally 
for — “  they  are  plentifully  filled  with  the  inexhaustible  abundance 
of,”  &c.  v.  10.  “Life,”  literally ,  “lives;”  in  Hebrew  and  Syriac, 
“life”  is  designated  by  a  Plural  noun,  cf.  English  “riches,”  hence 
in  Psalm  lxii.  (63)  4,  “Better  is  Thy  loving-kindness  than  lives ” 

( vitas  in  Latin)  =  life.  v.  12.  “Foot  .  .  .  come  against,”  “come 
upon  me,”  Let  me  not  be  trampled  upon  by  the  proud  oppressor, 
v.  13.  “There,”  the  poet  beholds  in  anticipation  the  overthrow 
of  these  persecutors,  and  sets  vividly  before  us  the  time  and  place 
thereof. 


124 


PSALM  36  (3;). 


PSALM  36  (3;). 

1.  To  David.  (Aleph). 
Be  not  incensed  because  of 
evil-doers  :  Envy  not  the 
doers  of  iniquity. 

2.  For  like  the  grass  they 
shall  soon  be  -  cut  -  down  : 
And  like  the  greenness  of 
grass  (i.e.,  green  herb)  shall- 
they-wither. 

3.  (Beth).  Trust  in  YaH- 
W<?H,  and  do  good  :  Dwell 
in  the  land,  and  cherish 
faithfulness. 

4.  Delight-thee  also  in 
YH“  :  And  He-shall-give  to 
thee  the  petitions  of  thy 
heart. 

5.  (Gimel).  Roll  thy  way 
upon  YaHW^H,  and  trust 
in  Him  :  And  He  shall-work 
[in  thy  behalf]. 

6.  And  He  shall  make  thy 
justice  to  go  forth  as  the 
light :  And  thy  right  as  the 
noon-day. 

7.  (Daleth).  Be-still  to 
YHU,  and  wait  for  Him  ;  Be 
not  incensed  because  of  him- 
who-prospers  in  his  way : 
At  the  man  that  makes 
plots. 

8.  (He).  Cease  from  anger, 
and  forsake  wrath :  Be  not 
incensed,  [it  tends]  but  to 
evil-doing. 


PSALM  36  (3;). 

1.  [A  Psalm]  of  David. 
Contend  not  with  the 
wicked :  Neither  do-thou- 
envy  the  doers  of  iniquity. 

2.  For  like  grass  they 
shall  soon  wither  :  And 
shall  soon  fall  away  like  the 
green  herbs. 

3.  Trust  in  the  Lord,  and 
do  good :  And  dwell  in  the 
land,  so  shalt-thou-be-fed 
with  fhe  wealth  thereof. 

4.  Delight  in  the  Lord : 
And  He-shall-grant  thee 
the  petitions  (desires)  of  thy 
heart. 

5.  Disclose  thy  way  to  the 
Lord,  and  hope  in  Him : 
And  He  shall-effect  [it]- 

6.  And  He-shall-bring- 
forth  thy  justice  as  the 
light :  And  thy  judgment 
as  the  noonday : 

7.  Submit  thyself  to  the 
Lord,  and  supplicate  Him. 
Contend  not  with  him  that 
prospers  in  his  way :  With 
a  man  that  -  does  unjust- 
things. 

8.  Cease  from  anger,  and 
forsake  wrath  :  Contend  not, 
so  as  to  do  evil. 


PSALM  3 6  (37). 


125 


9.  For  evil-doers  shall-be- 
cut-off :  But  those-that-wait- 
on  YH“,  they  shall-inherit 
the  land  (or,  earth). 

10.  (Waw).  For  yet  a- 
little-while,  and  the  wicked 
shall-not-be  :  Yea,  thou- 
shalt  -  attentively  -  mark  his 
place,  and  he  (or,  it)  shall- 
not-be. 

11.  But  the  meek  shall- 
inherit  the  land :  And  shall- 
delight-themselves  in  the 
abundance  of  peace. 

12.  (Za-yin).  The  wicked 
plots  against  the  just :  And 
gnashes  upon  him  with  his 
teeth. 

13.  ’Adonay  shall-laugh 
at  him:  For  He-sees  that 
his  day  is-coming. 

14.  (Cheth).  The  wicked 
have-drawn  (lit.,  opened)  the 
sword,  and  have-bent  their 
bow  ;  To  cast  -  down  the 
poor  and  needy  :  To-slay 
the  upright  of  way  (i.e.,  up¬ 
right  in  conduct). 

1 5.  Their  sword  shall  - 
enter  into  their  own  heart : 
And  their  bows  shall-be- 
broken. 

16.  (Teth).  Good  (i.e., 
better)  is  a  little  [belonging] 
to  the  just-man  :  Than  the 
abundance  of  many  wicked. 


9.  For  evil-doers  shall- 
be-exterminated :  But  those- 
that-wait  on  the  Lord,  they 
shall-inherit  the  land. 

10.  For  yet  a-little-while, 
and  the  sinner  shall  not  be  : 
Yea,  thou-shalt-seek  for  his 
place,  and  shalt  not  find  [it]. 

1 1 .  But  the  meek  shall- 
inherit  the  land  : 1  And  shall- 
delight-themselves  in  the 
abundance  of  peace. 

12.  The  sinner  watches 
the  just-man  :  And  gnashes 
his  teeth  upon  him. 

13.  But  the  Lord  shall- 
laugh  at  him:  For  He- 
foresees  that  his  day  is- 
coming. 

14.  Sinners  have  -  un¬ 
sheathed  the  sword,  they- 
have-bent  their  bow,  To- 
cast-down  the  poor  and 
needy :  And  to  slay  the  up¬ 
right  in  heart. 

15.  May  their  sword 
enter  into  their  [own]  heart : 
And  may  their  bow  be- 
broken. 

16.  Better  is  a  little  for 
the  just-man  :  Than  the 
abundant  wealth  of  sinners. 


1  Cf.  St.  Matt.  v.  4. 


A 


126 


PSALM  36  (3;). 


17.  For  the  arms  of  the 
wicked  shall  -  be  -  broken  : 
But  YMTWYH  upholds  the 
just. 

1 8.  (Yodh).  YaUWeU 
knows  the  days  of  the  per¬ 
fect  :  And  their  inheritance 
shall-be  for  ever. 

19.  They  shall  not  be 
ashamed  (disappointed)  in 
the  evil  time :  And  in  the 
days  of  famine  they-shall- 
be-satisfied. 

20.  (Kaph).  But  the 
wicked  shall-perish,  And  the 
enemies  of  YH“,  like  the 
beauty  of  the  pastures  (i.e., 
grass)  :  They  -  pass  -  away, 
like  smoke  they-pass-away. 

21.  (Lamedh).  The 
wicked  borrows,  and  repays 
not  :  But  the  just  deals- 
graciously,  and  gives. 

22.  For  those-he-blesses 
shall-inherit  the  land :  But 
those-he-curses  shall-be  cut¬ 
off. 

23.  (Mem).  By  YFF  are 
the  steps  of  a  man  estab¬ 
lished  ;  And  He-delights  in 
his  way. 

24.  Though  he-fall,  he 
shall  not  be-utterly-cast- 
down  :  For  YET  upholds 
his  hand. 

25.  (Nun)..  I-have-been  a 
lad,  yea,  I-am-grown-old ; 
Yet  have-I-not-seen  the 


17.  For  the  arms  of 
sinners  shall  -  be  -  broken  : 
But  the  Lord  upholds  the 
just. 

18.  The  Lord  knows  the 
days  (LXX.,  ways)  of  the 
blameless-ones :  Their  in¬ 
heritance  shall-be  for  ever. 

19.  They  shall  not  be 
ashamed  in  the  evil  time : 
And  in  the  days  of  famine 
they-shall-be-satisfied. 

20.  For  the  sinners  shall- 
perish  ;  But  the  enemies  of 
the  Lord,  at  the  moment  of 
their  being  honoured  and 
exalted  :  Utterly  vanish  like 
smoke. 

21.  The  sinner  borrows, 
and  repays  not  :  But  the 
just-man  is  -  compassionate, 
and  gives. 

22.  For  they-that-bless 
him  shall-inherit  the  land : 
And  they-that-curse  him 
shall-be-utterly-destroyed. 

23.  The  steps  of  a  man 
are-rightly-ordered  by  the 
Lord ;  And  He-delights  in 
his  way. 

24.  When  he  -  falls,  he 
shall-not-be-crushed  :  For 
the  Lord  holds  His  hand 
under  [him]. 

25.  I  -  have  -  been  -  young, 
indeed  I-am-now-old ;  Yet 
I  have  not  seen  the  just-man 


PSALM  36  (3;). 


I27 


just-man  forsaken:  Nor  his 
seed  begging  bread. 

26.  All  the  day-long  he- 
deals-graciously,  and  lends : 
And  his  seed  is  for  a  bless¬ 
ing  (i.e.,  is  blessed). 

27.  (Samekh).  Depart 
from  evil,  and  do  good :  So 
shalt-thou-abide-securely  for 
ever. 

28.  For  YTHW?H  loves 
judgment,  And  forsakes  not 
His  pious-ones ;  They-are- 
preserved  for  ever :  But  the 
seed  of  the  wicked  shall-be- 
cut-off. 

29.  The  just  shall-inherit 
the  land :  And  shall-dwell- 
securely  therein  for  ever. 

30.  (Pe).  The  mouth  of 
the  just-man  utters  wisdom : 
And  his  tongue  speaks  judg¬ 
ment. 

31.  The  law  of  his  God  is 
in  his  heart:  None  of  his 
steps  shall-slide. 

32.  (Tsadhe).  The  wicked 
watches  the  just :  And  seeks 
to  slay  him. 

33.  YtfHWTH  will  not 
leave  him  in  his  hand :  Nor 
condemn  him  when  he-is- 
judged. 

34.  (Qoph).  Wait  on 
YH“,  and  keep  His  way, 
And  He-shall-exalt  thee  to 


forsaken  :  Nor  his  seed 
seeking  bread. 

26.  He  is  ever  compas¬ 
sionate,  and  lends  :  And  his 
seed  shall-be-blessed  (or, 
for  a  blessing). 

27.  Turn-away  from  evil, 
and  do  good :  And  dwell 
for  ever. 

28.  For  the  Lord  loves 
judgment,  and  forsakes  not 
His  saints ;  They  are  pre¬ 
served  for  ever :  [The  un¬ 
just  shall-be-punished,]  and 
the  seed  of  the  wicked  shall- 
perish. 

29.  But  the  just  shall-in¬ 
herit  the  land :  And  dwell 
upon  it  for  ever. 

30.  The  mouth  of  the 
just-man  utters  wisdom : 
And  his  tongue  speaks  of 
judgment. 

31.  The  law  of  his  God 
is  in  his  heart :  And  his 
steps  shall  not  be  tripped 
up. 

32.  The  sinner  is-on-the- 
watch  for  the  just  :  And 
seeks  to  slay  him. 

33.  But  the  Lord  will  not 
leave  him  in  his  hands  :  Nor 
condemn  him  when  he-is- 
judged. 

34.  Wait  for  the  Lord, 
and  keep  His  way,  And  He- 
shall-exalt  thee  to  inherit 


128 


PSALM  36  (37). 


inherit  the  land :  When  the 
wicked  are-cut-off,  thou- 
shalt-see  [it]. 

35.  (Resh).  I-have-seen 
the  wicked  terrible  :  And 
spreading  -  himself  like  a 
green  untransplanted  tree ; 

36.  When  one-passed-by, 
and,  lo,  he-was-not :  Yea, 
I-sought  him,  but  he-could- 
not-be-found. 

37.  (Shin).  Mark  the 
blameless-man,  and  behold 
the  upright :  That  a  man  of 
peace  has  a  posterity. 

38.  As  for  transgressors, 
they-shall-be-destroyed  alto¬ 
gether  :  The  [very]  posterity 
of  the  wicked  [is]  cut-off. 

39.  (Tau).  But  the  salva¬ 
tion  of  the  just  is  of  YH“  : 
Their  fortress  in  the  time  of 
trouble. 

40.  And  YaHW^H  helps 
them,  and  rescues  them ; 
He  rescues  them  from  the 
wicked,  and  saves  them : 
Because  they  -  have  -  taken- 
refuge  in  Him. 


the  land  :  When  sinners 
perish,  thou-shalt-see  [it]. 

35.  I-have-seen  the  un¬ 
godly  highly-exalting-him- 
self :  And  lifting-himself-up 
like  the  cedars  of  Libanus. 

36.  And  I-passed-by,  and, 
lo,  he  was  not  :  Yea,  I- 
sought  him,  but  his  place 
could  not  be  found. 

37.  Maintain  innocence, 
and  behold  uprightness : 
For  there  is  a  posterity  for 
the  peaceable  man. 

38.  As  for  the  unjust, 
they-shall  -  be  -  utterly  -  de¬ 
stroyed  together :  The  pos¬ 
terity  of  the  ungodly  shall- 
perish. 

39.  But  the  salvation  of 
the  just  is  from  the  Lord : 
And  He  is  their  defender  in 
the  time  of  trouble. 

40.  And  the  Lord  shall- 
help  them,  and  deliver 
them ;  He-shall-rescue  them 
from  sinners,  and  save 
them :  Because  they-have- 
hoped  in  Him. 


The  theme  of  this  Psalm  is  that  of  Ps.  lxxii.  (73),  the  justi¬ 
fication  of  God’s  ways  to  man,  the  vindication  of  Providence 
from  the  unspoken  charge  of  caprice  in  the  distribution  of  the 
goods  and  ills  of  this  life.  Its  alphabetical  arrangement  is  not 
unsuited  to  its  gnomic  and  didactic  character.  Its  structure  is, 
in  the  main,  tetrastichic.  Unless  we  suppose  Ay  in  to  be  repre¬ 
sented  in  lniolam  (for  ever)  of  v.  28,  and  count  in  the  Tau  of 


PSALM  36  (3;). 


129 


v.  39,  preceded  as  it  is  by  the  copulative  Waw  (  =  and),  Ayin  is 
omitted;  Tsddhe  is  repeated  in  vv.  29,  32.  The  poet  is  an  aged 
man  (v.  25),  and  for  aught  that  can  be  alleged  to  the  contrary, 
the  ascription  “  to  David  ”  may  stand. 

v.  1.  Lit .,  “Do  not  get  hot/’  heat  not  thyself.  St.  Jerome, 
“Noli  contendere”  (strive  not),  v.  3.  “Follow  after  faithfulness,” 
“cherish  faithfulness  ;”  St.  Jerome, pascere  fide  (feed  upon  faith); 
Gesenius,  “Seek  after  truth  ;”  Targum,  “Dwell  in  the  land,  and 
be  strong  in  faith  Anglican  (Authorized  Version),  “  [So]  shalt 
thou  dwell  .  .  .  and  verily  thou  shalt  be  fed.”  Revised  Version 
(in  margin),  “  [So]  shalt  thou  dwell  .  .  .  and  feed  securely  /” 
American  emendation,  “and  feed  on  [His \  faithfulness L  LXX., 
“wealth,”  “abundance;”  they  read  hamonah  ( =  its  multitude, 
abundance),  instead  of  emunah  ( =  truth,  faithfulness)  of  present 
text.  v.  5.  “Roll  [away  from  thyself]  thy  way  upon  the  Lord,” 
so  too  St.  Jerome.  LXX.,  instead  of  gol  (roll),  read  gal  (reveal, 
discover),  so  too  the  Targum;  cf.  Ps.  liv.  (55)  23,  “Commit  thy 
cares  .  .  .  and  He  shall  work  [in  thy  behalf].”  v.  7.  “Be  still,” 
“  be-silent  to  YH“,”  so  St.  Jerome,  “Tace  Domino,”  /.<?.,  be 
quietly  resigned  to  God’s  will.  LXX.,  “ entreat  Him,”  as  though 
from  chillah  (he  stroked,  soothed,  entreated).  “Prospers  in  his 
way  ”  =  succeeds  in  his  undertakings.  St.  Jerome,  “Qui  facit 
quod  cogitat  ”  (who  does  what  he  devises,  realizes  his  purposes), 
v.  8.  “[It  tends]  only  to  [thy]  harm,”  or  “to  evil-doing.”  v.  10. 
Warn,  omitted  in  the  alphabetical  Ps.  xxiv.  (25),  and  in  Ps.  xxxiii. 
(34),  is  repeated  some  six  times  in  this  and  v.  11.  v.  13.  “Day 
of  the  sinner’s  death,”  or  retribution ;  Targum,  “  Day  of  his 
destruction.”  v.  14.  “Have-drawn-out,”  //V.,  “have  opened." 
v.  16.  “Than  the  [combined]  riches  of  many  wicked.”  Rabbhn 
(many,  great),  Nominative  Plural,  agrees  rather  with,  determines 
“wicked,”  than  with  the  Singular  noun  hdmon  (crowd,  noisy 
crowd,  multitude,  abundance).  St.  Jerome,  “  Quam  divitias 
peccatorum  multae”  (than  the  great  riches  of  sinners);  in  some 
copies,  however,  Quam  divitice  impiorum  (than  the  wealth  of  the 
ungodly) ;  LXX.  construe  “  much,”  “  many  ”  with  plobiton , 
(wealth),  cf.  Prov.  xv.  16.  v.  18.  “Knows,”  foreknowingly 
prepares  a  long  and  happy  life  for  the  upright,  v.  20.  “Beauty 
of  the  pastures,”  grass,  cf.  v.  2  ;  so  Gesenius.  By  others, 

J 


A 


130 


PSALM  36  (37). 


“  the  fat  of  lambs,”  more  literally,  “  the  precious  [part]  of  lambs,” 
or  “the  precious  lambs,”  i.e .,  lambs  in  prime  condition,  fit  to  be 
set  apart  for  the  altar.  Targum,  “  Like  the  glory  of  wethers,  which 
first  are  fattened,  and  then  slaughtered,  (or)  sacrificed.”  St.  Jerome, 
“glorying  like  unicorns”  (gloriantes  ut  monocerotes),  reading karim 
(lambs,  pastures)  of  text  as  kWemim ,  and  mistaking  ki  y’qar  for 
a  participle,  v.  21.  The  wicked  are  impoverished,  the  just  prosper, 
v.  22.  St.  Jerome  agrees  here  with  the  text,  “For  the  blessed  by 
him,”  &c.  v.  23.  “ By  the  Lord.”  SS.  Jerome,  Augustine,  and 
several  old  Latin  Psalters  read  here  A  Domino  (by  the  Lord),  which 
is  exactly  the  para  kyriou  of  LXX.  “Established,”  St.  Jerome, 
“  firmantur  ”  (are  made  steady,  strong),  v.  24.  “  Upholds  his 
hand,”  so  LXX.  and  St.  Jerome,  or,  alternative  rendering, 
“upholds  him  [with]  His  hand.”  v.  25.  “I  have  even  lived 
to  grow  old.”  v.  26.  “Lends,”  the  Law  enjoins  lending  to 
the  poor,  without  exacting  interest,  Deut.  xv.  3,  7  — 10. 

v.  26.  “Is  for  a  blessing,”  his  race  is  a  blessing  to  the  world; 
see  Gen.  xii.  2.  v.  27.  “  If  you  depart  from  evil,  ...  in  reward 
thereof,  you  shall  abide-securely  for  ever ;  ”  cf.  v.  3 ;  Baruch, 
ii.  21.  v.  28.  “[The  unjust  shall-be-punished],”  this  clause 
is  found  in  some  copies  of  LXX.  and  nowhere  else.  The 
copies  that  have  it  present  these  variants  :  Codex  Vatican ., 

“  The  blameless  shall  be  avenged,”  (or)  “  cleared  in  judg¬ 
ment ;  ”  Codex  Alexandrin .,  “The  lawless  (anomoi)  shall 
be  punished,”  (or)  “driven  forth.”  The  verse  ought  to  end 
with  “  His  pious-ones,”  “  His  saints,”  v.  29  would  then  begin 
with  ruolam  (for  ever),  so  as  not  to  omit  Ay  in,  the  initial  letter 
of  “ olam ;  /’  (to,  for,  until),  being  but  a  prefix,  like  the  copulative 
conjunction  Wdw  at  v.  39,  is  disregarded.  This  clause  looks 
like  an  alternative  rendering,  and  probably  is  the  result  of 
attempts  to  supply  a  verse  with  initial  Ay  in,  which  is  wanting  in 
the  Psalm  as  it  now  stands,  vv.  30,  31.  He  imparts  with  dis¬ 
cretion  the  wisdom  that  is  the  main  object  of  his  thoughts  and 
affections,  the  norm  of  his  conduct.  “Steps  slide  f  St.  Jerome, 
“non  deficient”  (shall  not  fail),  implying  the  absence  of  moral 
fickleness.  v.  35.  St.  Jerome,  “Vidi  impium  robustum  et 
fortissimum,  sicut  indigenam  virentem  ”  (I  have  seen  the  ungodly 
man  strong  and  in  full  vigour,  like  a  green  [tree]  in  its  native 


PSALM  37  (38). 


131 


soil),  i.e.,  a  tree  green,  flourishing,  with  outspreading  branches, 
not  transplanted,  but  “indigenous/’  growing  in  its  native  soil. 
Targum  agrees  with  St.  Jerome.  LXX.  may  have  had  in  their 
text,  “  cedars  of  Libanus,”  the  transposition  of  one,  the  mutila¬ 
tion  of  another  letter  (they  read  ’ ar’zey ,  cedars,  instead  of  ez'rach , 
a  non-transplanted  tree ;  the  r  of  rci“anan  (green,  flourishing),  may 
have  been  taken  for  /, whence  lb  nn  —  Lebanon).1  v.  36.  “/passed 
by,”  so  LXX.  and  St.  Jerome,  who  thus  evade  the  difficulty 
of  “he  passed  by,”  the  subject  whereof  can  hardly  be 
“  the  wicked ;  ”  better  then,  to  assume  the  indefinite,  “  One 
( =  on ,  French,  German,  man)  passed  by.”  Targum,  “And 
he  (the  wicked)  passed  out  of  the  world,  and,  lo,  he  was 
not.”  vv.  37,  38.  St.  Jerome,  “  Custodi  simplicitatem,  et  vide 
rectum  :  quia  erit  ad  extremum  viro  pax”  (“Keep  single-minded¬ 
ness,  look  to  what  is  upright :  for  in  the  end  a  [good]  man  shall 
have  peace”),  a  rendering  identical  with  that  of  Symmachus. 
“Posterity,”  in  text  ’ acharith, ,  which  may  mean  “end,”  “issue,” 
“future,”  “reward,”  “posterity,”  cf.  Ps.  cviii.  (109)  13.  LXX., 
’ ' enkcitaleimma,  “a  remnant,”  “posterity.”  v.  38.  “The  [very] 
posterity  of  the  wicked  is  cut  off,”  cf.  the  very  same  terms  in 
Ps.  cviii.  (109)  13,  14.  v.  39  begins  with  Waw  (  =  and),  but  as 
a  mere  prefix,  it  is  not  counted  in  the  alphabetical  series. 


PSALM  37  (38). 

1.  A  Psalm,  to  David; 
to-bring-to-remembrance. 

2.  YaLTW^H,  rebuke  me 
not  in  Thy  wrath  :  Neither 
chasten  me  in  Thy  hot- 
anger. 

3.  For  Thine  arrows  are- 
sent- down  (driven)  into  me  : 
And  Thy  hand  lies-heavy 
upon  me. 


PSALM  3;  (38). 

1.  A  Psalm  of  David  for 
remembrance  [concerning 
the  Sabbath]. 

2.  Lord,  rebuke  me  not 
in  Thy  wrath:  Neither  in 
Thy  hot-anger  chasten  me. 

3.  For  Thine  arrows  stick- 
fast  in  me :  And  Thy  hand 
Thou-hast  -  pressed  -  heavily 
upon  me. 


1  It  may  also  be  said  that  LXX.  render  here  according  to  the  implied, 
rather  than  to  the  literal  meaning. 


132 


PSALM  3;  (38). 


4.  There  is  no  soundness 
in  my  flesh  because  of  Thy 
wrath  :  No  rest  in  my  bones 
because  of  my  sins, 

5.  For  mine  iniquities  are- 
gone-over  my  head :  As  a 
heavy  burden  they-are-too- 
heavy  for  me. 

6.  My  bruises  stink  ;  they 
suppurate :  Because  of  my 
folly. 

7.  I-writhe  (or,  am-de¬ 
pressed  [?]),  I  am-bowed- 
down  greatly :  All  the  day 
long  I-go  mourning. 

8.  For  my  loins  are-filled 
with  burning :  And  there  is 
no  soundness  in  my  flesh. 

,9.  I-am-benumbed,  and 
am-sore  crushed  :  I-groan- 
aloud  by  reason  of  my 
heart’s  moaning. 

10.  ’Adonay,  before  Thee 
is  all  my  desire :  And  my 
groaning  is  not  hid  from 
Thee. 

11.  My  heart  goes-round- 
and-round,  my  strength  has- 
forsaken  me :  As  for  the 
light  of  mine  eyes,  they 
{sic)  too  [are]  not  with  me. 

12.  My  lovers  and  my 
friends  stand  aloof  from  my 
stroke :  And  my  kinsmen 
stand  afar-off. 

13.  They  too  that-seek- 
after  my  life  lay-snares ; 


4.  There  is  no  health  in 
my  flesh  because  of  Thine 
anger :  There  is  no  rest  for 
my  bones  because  of  my 
sins. 

5.  For  mine  iniquities 
are-gone-over  my  head : 
And  as  a  heavy  burden 
they-press-heavily  upon  me. 

6.  My  bruises  stink  and 
fester :  Because  of  my  folly. 

7.  I-am-wretched  and 
bowed-down  continually :  I- 
go  mourning  all  the  day. 

8.  For  my  loins  are  filled 
with  mockings :  And  there 
is  no  health  in  my  flesh. 

9.  I  -  am  -  afflicted  and 
brought-down  very  low :  I- 
groan-aloud  by  reason  of 
my  heart’s  moaning. 

10.  Lord,  all  my  desire  is 
before  Thee  :  And  my 
moaning  is  not  hid  from 
Thee. 

11.  My  heart  palpitates, 
my  strength  fails  me :  As 
for  the  light  of  mine  eyes,  it 
too  is-gone  from  me. 

12.  My  friends  and  my 
neighbours  draw-near  before 
me  and  stand-still :  And  my 
next-of-kin  stand  afar-off. 

13.  While  they  that  seek 
my  life  use  violence ;  And 


PSALM  37  (38). 


133 


And  they-that-seek  my  hurt 
speak  mischievous  -  things  : 
And  imagine  deceits  all  the 
day  long. 

14.  But  I-,  as  a  deaf-man, 
I-would  not  hear :  And  [I 
was]  as  a  dumb-man  that 
opens  not  his  mouth. 

15.  Thus  was-I  as  a  man 
that  hears  not  :  And  in 
whose  mouth  are  no  retorts. 

16.  For  in  Thee,  YaH- 
WYH,  do-I-hope  :  Thou 
wilt-answer,  Adonay  ’Elohay 
(Lord  my  God). 

17.  For  I-said,  Lest  they- 
should  -  rejoice  over  me : 
When  my  foot  stumbles, 
they  -  magnify  -  themselves 
against  me. 

18.  For  I  am-ready  to 
fall :  And  my  grief  is  con¬ 
tinually  before  me. 

19.  For  I  -  will  -  declare 
mine  iniquity  :  I-will-fear  on 
account  of  my  sin. 

20.  But  mine  enemies  are- 
living,  are  -  strong  :  And 
numerous-are-they  that-hate 
me  wrongfully. 

21.  They  also  that-render 
evil  for  good  :  They-oppose 
me,  because  of  my  pursuing 
good. 

22.  Forsake  me  not, 
Y<zHY\YH  :  My  God,  go  not 

far  from  me. 


they  that  seek  my  hurt 
speak  lies  :  And  plan  deceits 
all  the  day  long. 

14.  But  I-,  as  a  deaf  man, 
I-would  not  hear :  And  [I 
was]  as  a  dumb-man  that 
opens  not  his  mouth. 

15.  Yea,  I-was  as  a  man 
that-hears  not :  And  who- 
has  no  retorts  in  his  mouth. 

16.  For  in  Thee,  O  Lord, 
do-I-hope  :  Thou  wilt-hear 
[me],  O  Lord  my  God. 

17.  For  I-said,  Lest  [mine 
enemies]  rejoice  over  me : 
For  when  my  feet  stumble, 
they  -  speak  -  boastingly 
against  me. 

18.  For  I,  I-am-ready  for 
scourges :  And  my  grief  is 
continually  before  me. 

19.  For  I  -  will  -  declare 
mine  iniquity  :  And  will- 
take-anxious-thought  for  my 
sin. 

20.  But  mine  enmies  are- 
lively,  and  are  stronger  than 
I :  And  they  that  hate  me 
wrongfully  are  numerous. 

21.  They  that-render  evil 
for  good  slandered  me : 
Because  I  -  followed  -  after 
goodness. 

22.  Forsake  me  not,  O 
Lord,  my  God  :  Depart  not 
from  me, 


134 


psalm  37  (38). 


23.  Hasten  to  my  help :  23.  Exert  Thee  for  mine 

’Adonay,  my  salvation.  aid,  Lord  [God]  of  my  salva¬ 

tion. 

This  Psalm  is  appropriately  ranked  among  the  Penitential 
Psalms.  Sickness,  mental  anguish,  persecution  sent  in  chastise¬ 
ment  of  sin  are  the  burden  of  this  Psalm,  which  opens  with  the 
same  words  as  Ps.  vi.  What  particular  sin  or  sins  were  thus 
visited  is  uncertain,  as  neither  the  Psalm,  nor  the  brief  records  of 
David’s  reign,  speak  with  the  fulness  and  precision  that  would 
enable  us  to  assign  the  Psalm  to  any  occasion  mentioned  in  the 
annals  of  his  chequered  career.  His  sin  with  the  wife  of  Urias 
will  here  suggest  itself.  The  grief  and  anxiety  he  suffered,  while 
the  fruit  of  his  criminal  connection  was  hovering  between  life  and 
death,  may  well  have  resulted  in  bodily  disease  (see  2  Kings 
(Sam.)  xii.  16,  and  foil.).  But  the  poet  complains  of  “them  that 
hate  him  wrongfully ”  (v.  20);  of  those  “that  opposed  him 
because  he  pursued  good  .”  We  are  thus  reduced  to  conjectures. 
Considering  the  tone  and  circumstances  of  this  plaint,  the  original 
text  exhibits  an  artificial  arrangement  the  reader  would  hardly 
expect.  The  Psalm  is  throughout  divided  into  sections,  each  of 
two  verses.  We  meet  therein  with  parallelisms,  playing  upon 
words,  expressive,  but  unusual  verb-forms,  and  the  rhythm  has 
been  the  object  of  special  care. 

v.  1.  “To  bring  to  remembrance” — either  to  God’s,  that  He 
may  be  pleased  to  help  him,  or  the  title  of  a  sacrificial  hymn,  which 
accompanied  the  adkardh  ( =  the  memorial  sacrifice.  See  Lev.  ii.  2, 
9,  16  ;  xxiv.  7  ;  Numb.  v.  26).  It  is  read  here  and  in  Ps.  lxix.  (70)  1. 
LXX.  add,  “For, — concerning  the  Sabbath,”  which  may  refer  to 
the  ritual  use  of  this  Psalm  on  Sabbath,  or  else  is  unintelligible, 
v.  3.  “Arrows,”  inflictions  of  Divine  justice,  cf.  Deut.  xxxii. 
32.  “Sent  down,”  “lies  heavy,”  in  text  the  Passive  and  Active 
of  the  same  verb ;  literally ,  “  Because  Thine  arrows  are  driven 
into  me :  And  Thy  hand  drives-on  to  me,”  “  comes  down  upon 
me  [chastising  me].”  v.  5.  His  sins  and  the  punishment  they 
entail  he  likens  to  an  overwhelming  flood,  to  a  crushing  burden, 
v.  6.  “Folly,”  i.e.j  wickedness  in  its  natural  connection  therewith. 
“  Bruises,”  weals,  livid  marks  of  stripes  that,  as  yet,  draw  not 
blood,  v.  8.  “  Loins,”  the  seat  of  strength,  of  generative  power 


PSALM  3;  (38). 


135 


especially;  it  may,  like  “heart,”  “bones,”  “reins,”  mean  the 
person  generally.  “  Burning,”  inflammation,  not,  as  Aben 
Ezra  renders  it,  a  loathsome,  nameless  disease,  or,  with  David 
Qimchi,  R.  Rashi,  Aquila,  and  St. Jerome,  “vileness,”  “ignominy.” 
The  rendering  here  adopted  is  that  of  the  Chaldee  Targum  and 
of  Joseph  Qimchi.  v.  9.  His  inner  distress  vents  itself  in  audible 
groans,  v.  11.  “My  heart  palpitates.”  St.  Jerome,  “fluctuabat.” 
“The  light  of  mine  eyes  it  also,”  in  text,  gam  hem  (“ they  also”), 
plural  by  attraction,  v.  12.  “Stand  aloof,”  “aloof,”  lit.,  “from 
before,”  z'.e.,  “far  away.”  “My  stroke,”  “mine  affliction,”  as  sent 
by  God.  Hemistich  2,  lit.,  “And  those-nigh  me  (  =  my  near 
ones)  stood  at  a  distance.”  LXX.,  mistaking  “from  before,” 
“aloof,”  as  a  verb  (“ drew  near ”),  “'opposite  me,”  not  “against 
me.”  They  come  near  enough  to  gaze  on  my  misery,  but  will 
not  come  nearer  to  relieve  me,  they  stand  at  a  discreet  distance, 
as  if  I  were  a  leper,  w.  14,  15.  Cf.  Isai.  liii.  7.  v.  17.  He 
replies  not  to  the  taunts  of  his  enemies,  lest  he  should  commit 
himself.  LXX.,  “Let  them  not  rejoice,  ...  for  if  they  boast  at 
my  stumbling  merely,  what  can  I  expect  at  their  hands,  if  I  were 
utterly  undone?”  v.  18.  “I  am  prone  to  fall,”  “to  totter,”  “to  tumble 
on  one  side,”  and  am  never  free  from  grief  and  pain.  LXX., 
“  scourges,”  considering  the  poet’s  sufferings  as  inflicted  on  him  in 
his  defenceless  state,  by  his  enemies,  v.  19.  “For,”  his  readiness 
to  confess  his  sin  shows  why  he  acknowledges  his  danger  of  falling, 
and  why  his  affliction  is  continual.  “  I  will  fear ;  ”  LXX., 
fiepL/jLinjoroj  (  =  merimneeso,  “'take  anxious  thought”);  St.  Jerome, 

“  sollicitus  ero,”  (al.)  contristabor,  I  will  be  anxious,  or,  I  will  be 
sorry,  v.  20.  “Live,”  “are-lively,”  flourishing.  Jennings  and  Lowe 
suggest  chinnam,  “causelessly,”  instead  of  the  present  reading, 
chayyhn  (rendered  “living”),  and,  with  Hitzig,  Houbigant,  <Scc., 
render  “  But  those  that  are  causelessly  mine  enemies  are  strong 
[in  number  (?)] ;  And  those  that  hate  me  wrongfully  are  numerous.” 
v.  21.  “Oppose  me,”  are  my  adversaries,  in  text  yis’tenu-ni, 

“  adversabantur  mihi  ”  of  St.  Jerome ;  lit.,  “  sataned  me,”  whence 
Satan,  an  enemy  in  war,  adversary  in  court,  the  Adversary  par 
excellence.  “  Good,”  deeds  of  kindness  to  his  enemies,  who  feeling 
galled  by  being  under  obligation  to  him,  persecute  the  Poet  for 
his  kindness. 


136 


PSALM  38  (39). 


PSALM  38  (39). 

1.  To  the  Chief-Musician 
[viz.,]  to  Idhuthun  :  A 
Psalm,  to  David. 

2.  I-said,  I-will-guard  my 
ways,  From  sinning  with 
my  tongue  ;  I-will-keep 
a  muzzle  on  my  mouth  : 
While  the  wicked  is  before 
me. 

3.  I  made-myself-dumb 
in-silent-resignation,  I-kept- 
silence  without  [getting 
any]  good  [thereby] :  Nay, 
my  pain  was-intensified. 

4.  Hot-was  my  heart 
within  me ;  While  I-was- 
musing,  the  fire  burst-into- 
Same  :  I-spoke  with  my 
tongue  : 

5.  Make  -  me  -  to  -  know, 
Y^HWFH,  mine  end,  And 
the  measure  of  my  days, 
what  it  is  :  May-I-know  how 
frail  I  am. 

6.  Lo,  Thou-hast-made 
my  days  [as]  hand-breadths 
(palms) ;  And  my  fleeting- 
life  is  as  naught  before 
Thee  :  Only  altogether  (i.e., 
naught  but)  a  breath  is  any 
man,  [even]  at  his  best. 
Selah. 

7.  Only  as  a  phantom 


PSALM  38  (39). 

1.  For  the  end,  a  Song 
of  David,  to  Idithun. 

2.  I  said,  “  I-will-take- 
heed  to  my  ways,  That  I- 
sin  not  with  my  tongue,” 

I -will-set  a  guard  on  my 
mouth,  While  the  sinner 
stands  before  me. 

3.  I  was-dumbfoundered, 
and  afflicted,  and  kept- 
silence  from  good  [words  ?] : 
And  my  grief  was  renewed. 

4.  My  heart  grew-hot 
within  me ;  In  my  musing 
fire  burst-into-flame  : 

5.  I  -  spoke  with  my 
tongue ;  Lord,  make  known 
to  me  mine  end,  And  the 
number  of  my  days,  what  it 
is  :  That  I  -  may  -  know 
wherein  I  fall  short  (what 
I  lack). 

6.  Lo,  Thou-hast-made 
my  days  measurable  [by  a 
span] ;  And  mine  existence 
is  as  naught  before  Thee : 
Surely  every  man  living  is 
vanity  in  every  respect  (i.e., 
altogether  vanity). 

7.  Surely  as  a  shadowy- 


PSALM  38  (39). 


137 


does  each-one  go-about ; 
Only  in  vain  are  -  they- 
disquieted  :  He  -  heaps  -  up 
[riches],  and  knows  not  who 
is  to  be  the  gatherer  of 
them. 

8.  And  now,  what  can-I- 
look  -  for,  \Adonay?  My 
hope,  to  Thee  is  it 
[directed]. 

9.  Deliver  me  from  all 
my  transgressions :  The  re¬ 
proach  of  the  fool  make  me 
not. 

10.  I-made-myself-dumb, 
I-opened  not  my  mouth : 
Because  'twas  Thou  didst 

[it]- 

11.  Remove  Thy  stroke 
from  me :  Through  conten¬ 
tion  with  Thy  hand  I  am- 
worn-out. 

12.  When  by  rebukes  for 
iniquity  Thou  -  chastenest- 
man,  Then  Thou,  like  the 
moth,  makest  his  delights  to 
moulder  away  :  Only  a 
breath  is  all  mankind.  Selah. 


13.  Hear  my  prayer, 
YtfHW^H,  and  give-ear  to 
my  cry ;  Hold  not  Thy 
peace  at  my  tears ;  For  a 
stranger  am  I  with  Thee : 
A  sojourner,  like  all  my 
fathers. 


image  does  man  pass-by ; 
Nay,  to  no  purpose  is-he-dis- 
quieted  :  He-lays-up-store, 
and  knows  not  for  whom 
he-gathers  it. 

8.  And  now,  what  is  mine 
expectation?  Is  it  not  the 
Lord?  And  my  ground-of- 
hope  is  with  Thee. 

9.  Deliver  me  from  all 
mine  iniquities :  Thou-hast- 
made  me  the  reproach  of 
the  foolish. 

10.  I-was-dumbfoundered, 
and  opened  not  my  mouth : 
Because  THOU  didst  [it]. 

11.  Remove  Thy  strokes 
from  me. 

12.  By  reason  of  the 
strength  of  Thy  hand  in 
rebukes  I  am  -  worn  -  out : 
On  account  of  iniquity 
Thou-chastenest  man  :  And 
makest  his  life  to  waste- 
away  like  a  spider:  Truly 
every  man  is-disquieted  in 
vain. 

13.  O  Lord,  hear  my 
prayer,  and  my  supplication, 
give-ear  to  my  tears,  hold 
not  Thy  peace;  For  a 
stranger  am  I  with  Thee, 
and  a  sojourner,  like  all  my 
fathers. 


PSALM  38  (39). 


14.  Turn-Thine-eyes  from  14.  Let  me  alone,  that 
me,  that  I-may-brighten-up  :  I  -  may  -  be  -  refreshed  :  Ere 
Ere  I-depart,  and  be  no  I-depart,  and  be  no  more, 
more. 

This  Psalm  may  be  divided  thus:  (1)  vv.  2 — 4;  (2)  5,  6; 
(3)  7 — 11  ;  (4)  12 — 14.  Like  Pss.  xxxvi.  (37)  and  lxxii  (73), 
it  deals  with  the  contrast  between  men’s  lot  and  their  deserts. 
His  silent  brooding  increases  his  perplexity,  which,  at  length, 
forces  a  vent  in  a  prayer  for  light  to  see  the  shortness  of  life,  the 
emptiness  of  worldly  prosperity,  of  human  effort  and  aspirations. 
He  realizes  that  he  is  in  God’s  hands ;  to  Him  does  he  turn  for 
relief.  The  pathos,  aspiring  faith,  the  depth  of  thought  we 
discover  in  this  Psalm  can  hardly  be  equalled  in  the  Psalter. 

v.  1.  “  Idithun,”  or  “Yedhuthun,”  most  probably  one  of  the 
three  chief  directors  of  sacred  music,  in  David’s  time  (1  Paral. 
(Chron.)  xvi.  38,  foil.;  xxv.  1 — 6;  2  Paral.  vi.  12;  xxxv.  15). 
v.  2.  “  I  said  ”  in  my  heart,  i.e.,  I  firmly  resolved.  “  Sin  .  .  . 
tongue,”  by  murmuring  against  God  in  my  trials.  I  refrained 
from  murmuring,  though  the  wicked,  whom,  to  my  mind,  God 
should  have  long  since  humbled,  paraded  his  prosperous  lot  in 
my  presence — “before  me.”  v.  3.  “  Obmutui  silentio,”  I 
became  dumb  silently,  i.e.,  in  silent  resignation,  so  St.  Jerome, 
who  gives  “  tacui  de  bono,”  “  I  held  my  peace,  concerning  good  ;  ” 
according  to  Thalhofer,  “  I  got  no  good,  no  relief,  no  rest 
therefrom ;  ”  or,  “  I  held  my  peace,  while  I  was  far  off  good,”  i.e., 
though  racked  with  pain  (bodily,  or  mental,  or  with  both) ;  or 
again,  “  I  held  my  peace,  turning  away  mine  eyes  from  the  to  me 
offensive  prosperity  of  the  wicked.  “Intensified,”  lit.,  “stirred 
up,”  “troubled.”  v.  4.  The  heat  of  repressed  indignation  provoked 
by  his  silent  musing  over  the  contrast  between  his  forlorn  state 
and  the  prosperity  of  his  persecutors.  The  drift  of  these  burning 
utterances  is  set  forth  in  the  three  next  verses.  The  trials  of  life 
are  soon  over,  as  life  is  short.  Hence,  in  v.  8,  he  casts  himself  in 
resignation  on  God’s  mercy,  in  hope  of  obtaining  from  Him  some 
mitigation.  vv.  5,  6.  “  Hand-breadths,”  as  we  see  from  the 
Alexandrian  Codex  of  LXX.,  from  SS.  Gregory  Nazianzen  and 
Chrysostom,  the  true  reading  is  TraXai(nd.%  (fialaislas),  more  correctly 
7raA.ao-ras  {j>alastds\  palms  of  the  hand,  four  fingers’  breadth,  not, 


PSALM  38  (39). 


139 


as  the  Vatican  Codex,  7raXata$  ( palaias ),  “  old  ”  (evidently  a  scribe’s 
blunder).  St.  Jerome,  “  Ecce,  breves  posuisti  dies  meos”  (Lo,Thou 
hast  appointed  my  days  short).  “  My  fleeting-life,”  “  mine  age,” 
St.  Jerome,  £c  Et  vita  mea  quasi  non  sit  in  conspectu  tuo”  (and 
my  life ,  as  it  were,  is  not  in  Thy  sight) ;  LXX.,  'Y7rdcn-a<xi9 
( hypostasis ),  substance,  existence.  Targum  renders  it,  “body;” 

££ duration,”  “longevity”  were  as  good  a  rendering  as  any.  “Only 
altogether,”  i.e.,  “  naught  but  a  breath  is  every  ( =  any)  man  at 
his  best”  (lit.,  “set,”  “firmly  fixed  ”)  =  in  perfect  health,  cf. 
Zach.  xi.  16.  St.  Jerome,  “Omnia  enim  vanitas,  omnis  homo 
stans”  (“All  things”  [  =  universa  of  Vulgate]  “are  vanity,  every 
man  standing  firm”).  Text  lit.,  “Only  in  an  image  walks  man” 

(  - 'ish  —  “ each  one,”  “everyone,”  referring  not  to  any  class,  but 
to  each  individual,  individuum  vagum).  “  In  an  image,”  in  text, 
b’tselem,  b  of  essence ,  rather  than  of  comparison ;  cf.  French  en 
militaire,  as  a  military  man,  as  if  “  each  one  is  but  a  shadowy 
image,  a  phantom,  soon  to  vanish.”  v.  8.  “My  hope,”  St.  Jerome, 
“  prsestolatio  mea  tu  es  ”  (Thou  art  my  expectation).  LXX., 
hypostasis,  Vulgate  substantia,  the  ground,  the  foundation  of  my 
hope ;  hence,  here,  as  elsewhere  in  LXX.,  equivalent  to  “  faith,” 
“trust,”  “reliance”  (cf.  Heb.  iii.  14;  xi.  1).  “He  lays  up,” 
“  collects  ;  ”  riches  to  be  supplied  (LXX.,  theesaurizei ),  as  is  shown 
by  the  “them”  at  the  close  of  the  verse,  cf.  Eccles.  ii.  18,  19, 
where  the  same  thought  recurs.  v.  9.  “  Make  me  not  the 
reproach,”  &c. ;  the  text  corresponds  with  the  parallelism  far  more 
closely  than  “ Thou  hast  made  me,”  &c.  v.  10.  Retrospective: 
long  since  have  I  been  aware  that  my  woes  were  sent  by  Thee, 
hence  I  replied  not  to  the  railings  of  mine  enemies,  v.  11. 
“Through  conflict  with  Thy  hand,”  &c.,  it  comes  to,  “  I-am-worn- 
out  with  resisting  Thy  [punishing]  hand,”  i.e.,  “Thy  chastise¬ 
ment.”  v.  12.  “His  delights,”  lit.,  “that  which  is  desirable  in 
him.”  LXX.,  “his  soul,”  “his  life”  (1 \rvyfv,  psycheen).  St.  Jerome, 
“  Et  posuisti  quasi  tineam  desiderabilia  ejus,”  (And  (then)  1  hou 
hast  made  (makest)  his  desirable  things  like  a  moth).  “  Only  a 
breath,”  &c.,  the  refrain,  v.  13.  Ambrosian  Psalter,  “lacrimis  meis 
ne  sileas  ”  (Hold  not  Thy  peace  at  my  tears).  “  Stranger,”^,  one 
who  travels  about  in  a  foreign  land.  “  Sojourner,”  tdshdbh,  a 
foreign  settler,  naturalized  foreigner.  A  reminiscence  of  the  status 


140 


PSALM  39  (40). 


of  the  patriarchs — “As  all  my  fathers.”  v.  14.  “Look  away  from 
me,”  Turn  away  from  me  Thine  angry  glance,  so  Thalhofer. 
St.  Jerome,  “  Parce  mihi,  ut  rideam  antequam  vadam,”  &c.  (Spare 
me,  that  I  may  laugh  (cheer  up,  brighten)  ere  I  depart).  The 
old  versions  and  commentators  render  “brighten,  cheer  up,” 
“That  I-may-recover-strength,”  which  is  pretty  close  to — “be 
refreshed”  of  LXX.  and  Vulgate,  cf.  Job.  x.  20 ;  xiv.  5,  &c. 


PSALM  39  (40). 

1.  To  the  Chief-Musician; 
to  David,  a  Psalm. 

2.  Eagerly  have-I-waited 
for  YaHWeH  :  And  He- 
inclined  to  me,  and  heard 
my  cry. 

3.  He-brought-me-up  also 
out  of  a  pit  of  destruction, 
out  of  the  miry  clay ;  And 
He-set  my  feet  on  a  rock, 
He-steadied  my  goings. 

4.  And  He-has-put  into 
my  mouth  a  new  song,  praise 
to  our  God :  Many  shall-see 
and  shall-fear :  And  shall- 
trust  in  YaHWYH. 

5.  O  the  happinesses  of 
(i.e.,  happy)  the  man  who 
makes  YtfHWYH  his  trust, 
And  turns  not  to  the  proud, 
and  to  lying  apostates. 

6.  Much  hast  Thou  done, 
Y#HW<?H  my  God,  in  Thy 
wonders  and  thoughts  on 


PSALM  39  (40). 

1.  For  the  end,  a  Psalm 
of  David. 

2.  I-waited  eagerly  for  the 
Lord :  And  He-attended  to 
me, 

3.  And  heard  my  prayers  : 
He  brought  me  up  also  out 
of  a  pit  of  misery,  and  out 
of  the  slimy  filth.  And 
He-set  my  feet  upon  a  rock, 
and  ordered  my  goings 
aright 

4.  And  He-has-put  a  new 
song  into  my  mouth,  a 
hymn  to  our  God :  Many 
shall-see,  and  stand-in-awe, 
and  shall-trust  in  the  Lord. 

5.  Blessed  the  man  whose 
hope  is  the  Name  of  the 
Lord,  And  turns  not  his 
eyes  to  vanities  and  lying 
phrensies  (false  delusions). 

6.  O  Lord  my  God,  THOU 
hast-multiplied  Thy  won¬ 
ders,  and  in  Thy  thoughts 


PSALM  39  (40). 


I4I 


our  behalf ;  There  is  none 
to-be-compared  with  Thee ; 
Would- I-decl are  and  speak 
[of  them],  They  -  pass  all 
telling. 

7.  Bloody-sacrifice  and 
unbloody  -  sacrifice  Thou  - 
hast  no  delight  in ;  Ears 
hast-Thou-bored  for  me : 
Burnt  -  offering  and  sin- 
offering  Thou  askest  not  for. 

8.  Then  said-I,  Lo,  I-am- 
come :  In  the  roll  of  the 
book  it  is  written  concerning 
me, 

9.  To  do  Thy  good- 
pleasure,  my  God,  I-delight : 
Yea,  Thy  law  is  in  the  midst 
of  my  bowels. 

10.  I-brought-glad-tidings 
of  [Thy]  justice  into  the 
great  congregation ;  Lo,  I 
will  not  refrain  my  lips : 
Y^HW^H,  Thou  knowest. 

11.  Thy  justice  I  have 
not  covered  up  within  (i.e., 
lit.,  in  the  midst  of)  my 
heart ;  I-have-declared  Thy 
faithfulness  and  Thy  salva¬ 
tion  :  I-have  not  hid  Thy 
loving-goodness  and  Thy 
truth  from  the  great  as¬ 
sembly. 

12.  Thou,  O  Y^HW^H, 
withhold  not  Thy  tender- 
mercies  from  me :  Let  Thy 
loving-goodness  and  Thy 
truth  continually  guard  me. 


there  is  none  like  unto 
Thee  :  I-declared  and  spoke 
[of  them  ;  ]  They-exceeded 
number. 

7.  Sacrifice  and  offering 
Thou-would’st  not ;  But  ears 
hast-Thou-prepared  for  me, 
Whole-burnt-offering  and 
sin-offering  Thou  didst  not 
require. 

8.  Then  said-I,  Behold, 
I- am-come  :  In  the  heading 
of  the  book  it  is  written 
concerning  me. 

9.  I-desire  to  do  Thy  will, 
O  my  God :  And  Thy  law 
in  the  midst  of  my  heart. 

1  o.  I  -  have  -  made  -  known 
Thy  justice  in  the  great 
congregation  :  Lo,  I-will  not 
refrain  my  lips  :  Lord, 
Thou  knowest. 

11.  I  have  not  hid  Thy 
justice  within  my  heart ;  I- 
have-declared  Thy  faithful¬ 
ness  and  Thy  salvation :  I 
have  not  hid  Thy  mercy 
and  Thy  truth  from  the 
great  assembly. 

12.  But  Thou,  O  Lord, 
remove  not  Thy  tender- 
mercies  far  from  me :  Thy 
mercy  and  Thy  truth  have- 
sustained  me  continually. 


PSALM  39  (40). 


I42 


13.  For  evils  up  to  no 
number  (i.e.,  countless)  have- 
compassed  me  about ;  Mine 
iniquities  have  -  overtaken 
me,  so  that  I  am  not  able  to 
see  :  They-are-more  than 
the  hairs  of  my  head,  and 
my  heart  has-forsaken  me. 

14.  Be-pleased,  Y^HW^H, 
to  deliver  me,  YH“  make- 
haste  to  help  me. 

1 5.  Let-them-be-ashamed 
and  confounded  together 
that  seek-after  my  soul  to 
destroy  it ;  Let-them-be- 
turned  backward,  and  dis¬ 
graced  :  That-delight  in  my 
hurt. 

1 6.  Let-them-be-desolate 
on-account  of  the  reward 
tending  to  their  shame : 
That-say  to  me,  Heach, 
Heach  ! 

17.  Let  all  those  -  that- 
seek  Thee  rejoice  and  be- 
glad  in  Thee ;  Let-such-as- 
love  Thy  salvation  say  con¬ 
tinually  :  YMdWTH  be- 
magnified. 

18.  But  I  am  poor  and 
needy ;  May  ’Adonay  think 
of  me ;  My  help  and  my 
deliverer  art  THOU  :  My 
God,  do  not  delay. 


13.  For  evils  innumerable 

have-surrounded  me  ;  My 
transgressions  have-taken- 
hold  of  me,  so  that  I  cannot 
see  :  They-are-multiplied 

more  than  the  hairs  of  my 
head,  and  my  heart  has- 
failed  (i.e.,  forsaken)  me. 

14.  May-it-please  Thee, 
O  Lord,  to  rescue  me  :  Lord, 
to  help  me  take-thought. 

15.  Let  them  that  seek 
my  soul  to  destroy  it,  be- 
ashamed  and  confounded 
together ;  Let  them  that 
wish  me  evil  be-turned  back¬ 
ward  and  put-to-shame. 

16.  Let  them  that  say  to 
me,  Well  done!  Well  done! 
Forthwith  receive  shame  for 
their  reward. 

17.  Let  all  those-that-seek 
Thee  exult  and  rejoice  in 
Thee ;  And  let  such  as  love 
Thy  salvation  say  continu¬ 
ally,  The  Lord  be-magni- 
fied. 

18.  But  I  am  poor  and 
needy  ;  [Yet]  the  Lord  cares 
for  me  :  Thou  art  my  helper 
and  my  defender :  My  God, 
delay  not. 


Whatever  the  events  in  David’s  career  referred  to  in  this 
Psalm  as  interpreted  in  its  literal  sense,  whether  to  Saul’s  persecu¬ 
tion,  or,  as  some  have  inferred  from  v.  13,  to  Absalom’s  rebellion, 


PSALM  39  (40). 


43 


the  inspired  writer  of  the  Epistle  to  the  Hebrews  warrants  its 
application,  in  the  typico-mystic  sense  at  least,  to  the  humilia¬ 
tions,  the  obedience  unto  death,  to  the  life-long  expiatory  sacrifice 
of  the  Christ  of  God  (Heb.  x.  5 — 10). 

The  Psalm  consists  of  two  parts,  (1)  vv.  2 — n,  thanksgiving 
for  recent  deliverance  from  great  peril,  and  the  way  of  manifesting 
it.  “Obedience  better  than  sacrifice”  (1  Kings  (Sam.)  xv.  22) 
is  the  key-note  to  this  part;  (2)  vv.  12 — 18,  prayer  for  deliver¬ 
ance  from  the  snares  of  malignant  foes.  From  v.  14  to  the  end, 
the  Psalm  is  repeated  in  Ps.  lxix  (70),  with  a  few  slight  variations. 
This  is  most  probably  their  original  place,  as  else  v.  13  were  an 
abrupt  finale ,  and  the  variations  in  Ps.  lxix.  are  more  reasonably 
explained  by  this  view  than  by  its  opposite,  v.  2.  “  Eagerly,” 
patiently,  v.  3.  “Pit  of,”  &c.  St.  Jerome,  “  De  lacu  sonitus  ”  (pit 
of  a  crashing  noise).  “  Mire  of  clay,”  cf.  Plautus,  Bacch., 
“ lutulento  coeno ,”  “Directed”  of  Vulgate  rather,  “He  made  my 
footsteps  firm,”  “gave  me  a  firm  foothold.”  v.  4.  “New  song,”  a 
hymn  of  thanksgiving,  expression  characteristic  of  post-Exilic 
Psalms,  v.  5.  “The  Name,”  LXX.  read  shem  ( =  name),  instead  of 
sam  (he  put,  made).  St.  Jerome,  “  Qui  posuit  Dominum  con- 
fidentiam  suam  ”  (Who  has  put  ( =  made)  the  Lord  his  trust). 
“Turn-aside”  {lit.,  turners  aside)  “to  falsehood.”  Lying  follies, 
“false  madness”  of  LXX.  and  Vulgate  are  probably  “divination 
with  its  epileptic  accompaniments.”  v.  6.  Stier,  Hupfeld, 
St.  Jerome,  “There  is  no  (impossible,  none  can)  lay  (set  [them] 
in  order)  before  Thee ;  ”  but  better,  “  There  is  none  to  be  com¬ 
pared,”  &c.  v.  7.  Zebhach  (  =  bloody  sacrifice),  li  mirtch&h  (  =and 
meal-offering),  unbloody  sacrifice  (cf.  Malach.  i.  11).  “Ears  hast 
Thou  dug”  (bored,  pierced)  “for  me.”  In  Heb.  x.  5,  10,  and  in 
several  old  Latin  Psalters  and  Fathers,  we  read — “a  body  hast 
Thou  prepared,”  &c.,  as  in  LXX.  The  reading  anaa,  aira  {otia,6ta, 
ears),  occurs  in  three  MSS.  of  LXX.,  and  is  Theodotion’s  rendering. 
The  hackneyed  explanation  of  this  variant,  viz.,  that  it  is  due  to  a 
scribe’s  blunder  will  not  hold.  More  probable  is  it  that  LXX., 
deeming  the  Hebrew  clause  unintelligible,  eschewed  the  figure, 
and  rendered  the  phrase  in  its  equivalent  sense,  which  is,  “Thou 
hast  made  me  capable  of  hearing,  hence  too,  of  obeying  Thy  law.” 
“  Body  ”  (  =  o-fyux,  soma)  may  possibly  have  originated  in  Heb.  x.  5, 


144 


PSALM  39  (40). 


as  it  is  required  as  the  groundwork  of  the  conclusion  contained 
in  v.  10,  “Through  the  offering  of  the  body  of  Jesus  Christ.” 
Further,  in  the  Divine  Idea,  the  purpose  of  the  organic  body  is 
the  fulfilment  of  the  behests  of  the  will  conformed  to  the  dictates 
of  conscience,  and  God’s  commands,  as  St.  Paul  not  obscurely 
hints,  Rom.  xii.  1.  The  allusion  in  the  text  is  to  the  fashion  and 
function  of  the  ear  (the  auditory  duct),  but  in  nowise  to  the 
ceremony  betokening  lifelong  bondage  (see  Exod.  xxi.  6 ;  Deut. 
xv.  17).  v.  8.  “Lo,  I  am  come,”  here  I  am,  Adsum,  “In  the 
scroll,”  or  “  roll.”  St.  Jerome,  “in  volumine  ”  (in  the  roll) ;  LXX., 
iv  KccfiaXtSi  (en  kephalidi\  the  head  of  the  roller  around  which  the 
book  was  wound ;  frequently  of  precious  metal,  and  highly  orna¬ 
mented  ;  taken  here,  by  synecdoche,  for  the  volume  whereof  it 
was  the  most  conspicuous  part.  “  Book,”  the  Torah ,  the  Law, 
the  Mosaic  Pentateuch,  the  Book  par  excellence.  “  Written,”  or, 
“prescribed  to  me,”  “enjoined  upon  me,”  cf.  4  (2)  Kings  xxii.  13. 
In  Heb.  v.  7,  “  Lo,  I  am  come  (In  the  roll  of  the  book  it  is 
written  of  me)  to  do  Thy  will,  O  God,”  cf.  v.  9.  But  better  suited 
to  the  text  and  to  the  parallelism  is  the  connection  of  “to  do 
Thy  will”  with  “volui”  (  =  1  delight),  vv.  10,  11.  Not  only  by 
obedience,  by  personal  sacrifice,  but  by  proclaiming  the  Divine 
mercies  does  he  evince  his  gratitude,  v.  n.  “[Thy]  justice,”  not 
vindictive  justice,  for  which  “judgment”  is  the  usual  term,  but 
“beneficence,”  as  frequently  elsewhere,  v.  13.  He  has  been  only 
partially  relieved,  being  still  surrounded  by  inveterate  foes. 
“Iniquities,”  /.<?.,  the  penalties  they  entail  (cf.  Gen.  xix.  15),  press 
so  thick  about  me,  that  “  I  am  in  a  fog,”  “  I  cannot  see.”  As  the 
representative  man,  bearing  in  His  Body  the  sins  of  our  disin¬ 
herited,  degraded  race,  these  words  apply  to  the  unspeakable 
agony  in  Gethsemani.  vv.  14 — 18  form  a  distinct  poem  (Ps.  lxix. 
[70]).  v.  16.  St.  Jerome,  “  Pereant  post  confusionem  suam  ”  (Let 
them  perish  after  their  confusion),  “  On  account  of  the  reward 
tending  to  their  shame,”  i.e.,  the  reward  consisting  in  their  being 
put  to  shame. 


PSALM  40  (41). 


145 


PSALM  40  (41). 

1.  To  the  Chief-Musician; 
a  Psalm,  to  David. 

2.  Oh,  the  happinesses 
of  him  that  regards-with- 
compassion  the  poor  :  In  the 
day  of  evil  YaHWdd  will- 
deliver  him. 

3.  YH“  preserve  him  and 
keep-him-alive,  so  that  he- 
shall-be-deemed-happy  in 
the  land :  And  Thou  wilt 
not  deliver  him  to  the  will 
of  his  enemies. 

4.  YH“  will-support  him 
on  the  couch  of  languishing : 
Thou-turnest  all  his  bed  in 
his  sickness. 

5.  I  said,  YHTW?H,  be- 
gracious  to  me :  Heal  my 
soul ;  for  (though)  I-have- 
sinned  against  Thee. 

6.  Mine  enemies  speak 

evil  against-me  :  “  When 

shall-he-die  and  his  name 
perish  ?  ” 

7.  And  if  he-come  to  see 
(visit),  He-speaks  falsehood ; 
His  heart  gathers  iniquity  to 
itself  :  He-goes-forth  out¬ 
side,  he-tells  [it]  (utters  his 
malice). 

8.  All  that  -  hate  me 
mutter  together  against  me  : 

K 


PSALM  40  (41). 

1.  For  the  end,  a  Psalm 
of  David. 

2.  Blessed  is  he  that 
takes-thought  for  the  needy 
and  the  poor :  In  an  evil 
day  the  Lord  will-deliver 
him. 

3.  The  Lord  preserve 
and  keep  -  him  -  alive,  and 
bless  him  on  the  earth  :  And 
deliver  him  not  to  the  will 
of  his  enemies. 

4.  The  Lord  bring  him 
help  upon  the  bed  of  his 
pain  (i.e.,  sick-bed) :  Thou- 
changest  all  his  bed  in  his 
sickness. 

5.  I  said,  Lord  be-merci- 
ful  to  me :  Heal  my  soul ; 
for  I-have-sinned  against 
Thee. 

6.  Mine  enemies  speak 

evil  against  me :  “  When 

shall-he-die,  and  his  name 
perish  ?  ” 

7.  And  if  one-came  to  see 
[me],  he-spoke  vain-things ; 
His  heart  gathered  iniquity 
to  itself :  He-went  outside, 
and  spoke, 

8.  In  like  manner  all  mine 
enemies  whispered  together 


146 


PSALM  40  (41). 


Against  me  do-they-devise 
my  hurt. 

9.  A  wicked  purpose  is- 
poured-out  upon  him :  And 
may  he-that-lies  [sick]  rise- 
up  no  more. 

10.  Yea,  the  man  of  my 
peace,  in  whom  I-trusted, 
who  did-eat  of  my  bread : 
Has  -  lifted  -  up  his  heel 
against  me! 

11.  But  Thou,  YaHWeH, 
be-gracious  to  me,  and  raise 
mie  up :  That  I-may-requite 
them. 

12.  By  this  I-know  that 
Thou-delightest  in  me :  In 
that  mine  enemy  triumphs 
not  over  me. 

13.  And  I-,  in  my  sound¬ 
ness  (i.e.,  full  strength) 
Thou-didst-take  hold  of  me  : 
And  didst  -  establish  me 
before  Thy  face  for  ever. 

14.  Blessed  be  YaUWeH, 
the  God  of  Yisrael  (i.e., 
Israel),  From  everlasting 
and  to  everlasting.  Amen, 
and  Amen. 


against  me  :  Against  me  do- 
they-devise  my  hurt. 

9.  They  spoke  (lit.,  set 
down)  against  me  a  wicked 
word :  Shall  he  that  lies 
[sick]  ever  rise  again? 

10.  For  even  my  familiar 
friend,  in  whom  I-trusted, 
who  did-eat  my  bread : 
Has  -  lifted  -  up  his  heel 
against  me.  (St.  John  xiii. 
18.) 

11.  But  Thou,  O  Lord, 
have  mercy  upon  me,  and 
raise  me  up :  And  I-shall- 
requite  them. 

12.  By  this  I-know  that 
Thou-art-pleased  with  me  : 
Because  mine  enemy  shall 
not  rejoice  over  me. 

1 3.  But  Thou-didst-up- 
hold  me  because  of  [mine] 
innocence  :  And  didst-set 
me  before  Thee  for  ever. 

14.  Blessed  be  the  Lord 
God  of  Israel,  from  ever¬ 
lasting  to  everlasting.  So- 
be-it,  so-be-it. 


Here,  as  in  Psalm  liv.  (55),  the  Poet  complains  of  a 
malevolent  conspiracy,  headed  by  one  who  had  been  his  trusted 
friend  and  counsellor.  We  naturally  revert  to  Absalom’s  rebellion, 
and  to  the  treason  of  Achitophel  (cf.  2  Kings  (Sam.)  xvii.  27). 
This,  however,  is  at  best  conjectural.  St.  John  Chrysostom 
brands  as  rash  the  denial  of  the  Messianic  import  of  this  Psalm 
(cf.  St.  John  xiii.  18).  v.  2.  “Well  is  it  with  him  that  attends  to” 


PSALM  40  (41)- 


H; 


(cf.  2  Esdras  (Neh.)  viii.  13),  “regards  with  compassion  the 
dcLl ,”  rendered  “the  poor,”  the  afflicted  by  bodily  disease,  or  in 
mind,  or  by  loss  of  property;  “sick”  suits  the  context  better, 
v.  3.  “He  shall  be  rewarded  in  this  life.”  St.  Jerome  renders  all 
these  verbs  in  vv.  3,  4  by  the  Future  of  the  Indicative.  “  Blessed 
upon  earth,”  K'thibh  (or  written  text),  “  he  shall  be  made  happy.” 
Qri  (or  marginal  emendation),  “  so  that  he  shall  be  deemed 
happy.”  Chaldee  Targum — “may  He  do  good  to  him,”  in  the 
active  sense  (  =  benefaciat  ei).  “Will,”  lit.,  “the  soul,”  “the 
desire.”  v.  4.  “  Will  support  him  ;  ”  or,  “  May  the  Lord  support 
him.”  Thou  turnest  all  his  bed;  St.  Jerome,  “vertisti”  (Thou 
has  turned,  changed),  Preterite  of  confidence  (so  sure  to  come  to 
pass,  that  it  may  be  taken  as  done).  “  Make  his  bed  ”  is  excluded 
by  “<2//  his  bed.”  With  Thalhofer,  we  may  render,  “Thou  wilt 
soon  change  his  bed  of  sickness  into  a  couch  of  gladness,”  or, 
“Thou  wilt  soon,  when  he  is  sick”  (  =  in  his  sickness),  “change 
all  his  lying  down”  ( =  his  bed-ridden  state,  cf.  Exod.  xxi.  18; 
2  Kings  (Sam.)  iv.  5)  [“into  full  health”],  “When  he  falls  sick, 
Thou  wilt  soon  turn  the  bed-ridden  sufferer  into  a  hale  man.” 
v.  5.  He  regards  his  sickness  as  a  punishment  of  sin.  “My  soul” 
may  mean  “  me,”  “  my  person.”  From  vv.  6  and  9,  a  dangerous 
malady  may  be  inferred,  v.  7.  “If  one,”  “if  he,”  either  some 
virulent  enemy,  or  a  covert  reference  to  Achitophel.  “  In 
idipsum  ”  ( =  in  like  manner,  epi  to  avto  of  LXX.),  in  text  and 
Vulgate  begins  v.  8,  “  Together  against  me  all  that  hate  me 
whisper-among-themselves,”  &c.  v.  9.  Lit.,  “  A  word  (  =  thing)  of 
Beliyya“al,”  i.e.,  “A  matter  of  iniquity,”  an  evil  caused  by  his 
crimes.  Our  rendering  is  that  of  Gesenius  (s.v.  yatsaq),  “  Poured- 
out  on  him,”  so  Rashi,  “is  smelted  into  him,”  so  to  speak,  which 
comes  close  to  the  Targum,  “will  cleave  fast  to  him;”  so  too 
Aben  Ezra  and  Qimchi.  St.  Jerome,  “Verbum  diaboli  infundebant 
sibi  ”  (a  word  of  the  devil  did  they  pour  into  themselves,  he  that 
lies  down  will  never  rise  again).  LXX.,  “  They  appointed  ” 

( katethento )  a  wicked  word  against  me.  Vulgate,  They  set  up 
(constituerunt)  a  spiteful  word,  &c.  The  “wicked  word  they 
utter  against  me  ”  is  the  question,  “  Shall  he  that  is  lying  [on  his 
sick-bed]  rise  up  again  ?  ”  The  particle  ( mee )  which  introduces  the 
question  requires  a  negative  answer — “  He  will  never  recover,” 


1 48 


PSALM  40  (41). 


their  malignant  wish  being  father  to  their  utterance,  v.  10. 
“Mine  own  familiar  friend,”  Achitophel  (?),  despite  the  sacred  bond 
of  hospitality,  has  given  me  a  great  kick,  “  has  lifted  up  his  heel 
against  me.”  It  is  to  be  noted  that  in  St.  John  xiii.  18,  our  Lord 
omits  the  clause,  “In  whom  I  trusted.”  St.  Jerome,  “levarit 
contra  me  plantam  ”  (has  lifted  up  the  sole  of  his  foot  against 
me).  In  its  literal  sense,  this  Psalm  applies  to  David,  as  vv.  5  and 
9  exclude  a  Messianic  interpretation.  The  Anointed  Saviour 
applies  v.  10  to  the  traitor  in  its  typico-mystical  sense,  David 
being  a  type  of  Him.  Targum,  “  He  has  magnified  himself 
against  me,  with  a  view  to  underhand  doings.”  v.  11.  “Requite,” 
as  a  divinely-appointed  king,  it  was  his  duty  to  punish  evil-doers ; 
no  revengeful  utterance  this.  v.  12.  A  turn  of  fortune  for  the 
better  is  here  indicated.  “Triumph  over,”  lit.,  “shout  over  me.” 
v.  13.  “Soundness,”  in  full  health,  and  unalloyed  prosperity. 
“Take  hold  of  me,”  to  stay,  to  support  me.  St.  Jerome,  “Ego 
autem  in  simplicitate  mea  adjutus  sum  a  te,  et  statues  me,”  &c. 
(But  I,  in  my  single-mindedness  have  been  helped  by  Thee,  and 
Thou  wilt  set  me,  &c.)  v.  14.  This  Urakah ,  “benediction,”  or 
doxology  (cf.  the  “  Glory  be  to  the  Father,”  &c.,  in  the  Church 
Psalmody),  may  have  been  added  by  the  compiler.  But  as  it  is 
the  conclusion  the  preceding  verse  leads  up  to,  and  without  it, 
the  Psalm  would  close  abruptly,  it  is  more  reasonable  to  hold  that 
this  Psalm  was  chosen  by  the  compiler  to  close  the  first  of  the  five 
Books  into  which  the  Psalter  is  divided  in  the  original  text, 
because  it  had  this  ending. 


Book  Second 


PSALM  41  (42). 

1.  For  the  Chief-Musician, 
a  Mas’kil ;  to  the  sons  of 
Qorach. 

2.  As  a  hart  [which]  pants 
for  water-courses :  So  my 
soul  pants  for  Thee,  O  God. 

3.  My  soul  thirsts  for 
God,  for  the  living  God ; 
When  shall-I-come  :  And 
appear  before  God? 

4.  My  tears  have-been 
bread  to  me  day  and  night : 
While  they  continually  say 
to  me,  “  Where  is  thy 
God?” 

5.  These-things  I-remem- 
ber,  and  pour-out  my  soul 
upon  me,  For  I-used-to-go 
with  the  throng,  I-went-in- 
procession  with  them  to  the 
house  of  God,  With  the 
voice  of  glad-shouting  and 
thanksgiving,  a  multitude 
keeping-holiday. 

6.  Why  dost-thou-bow- 
thyself-down,  my  soul?  And 
moanest  -  thou  upon  me  ? 


PSALM  41  (42). 

1.  For  the  end,  [a  Psalm] 
of  instruction  for  the  sons 
of  Core. 

2.  As  a  hart  longs  for  the 
water-springs :  So  does  my 
soul  long  for  Thee,  O  God. 

3.  My  soul  thirsts  for  God, 
the  Strong,  the  Living- 
One  ;  When  shall-I-come : 
And  appear  before  God? 

4.  My  tears  have-been 
bread  to  me  day  and  night : 
While  they  daily  say  to  me, 
“  Where  is  thy  God  ?  ” 

5.  These-things  I-remem- 
ber,  and  pour-out  my  soul 
within  me;  For  I-used-to- 
go  to  the  place  of  the 
wondrous  Tabernacle,  [even] 
to  the  house  of  God,  With 
a  voice  of  exultation  and 
thanksgiving,  the  sound  of- 
those-at-a-banquet. 

6.  Why  art-thou  sad,  O 
my  soul  ?  And  why  dost- 
thou-trouble  me  ?  Hope  in 


PSALM  41  (42). 


150 


Hope  in  God ;  for  I  shall 
yet  give  Him  thanks  [Who 
is]  the  health  of  my  coun¬ 
tenance. 

7.  My  God,  my  soul 
bows-itself-down  upon  me ; 
Therefore  do-I-remember 
Thee  from  the  land  of 
Yar’den,  And  the  Hermons, 
from  the  hill  Mits’ar. 

8.  Deep  to  deep  is-calling 
at  the  noise  of  Thy  cata¬ 
racts  :  All  thy  breakers  and 
Thy  waves  are  -  gone  over 
me. 

9.  By  day  Y^HW^H  will- 
command  His  loving-good¬ 
ness,  And  in  the  night  His 
song  shall  be  with  me :  A 
prayer  to  the  God  of  my  life. 

10.  I -will-say  to  God,  my 
Rock,  Why  hast-Thou-for- 
gotten  me  ?  Why  go-I 
mourning  because  of  the 
oppression  of  the  enemy? 

11.  With  a  breakage  in 
my  bones,  mine  adversaries 
upbraid  me :  While  they 
continually  say  to  me, 
“  Where  is  thy  God  ?  ” 

1 2.  Why  dost-thou-bow- 
thyself-down,  my  soul,  and 
nioanest-thou  upon  me  ? 
Hope-thou  in  God,  for  I 
shall  yet  give  Him  thanks  : 
[Who  is]  the  health  of  my 
countenance,  and  my  God. 


God,  for  I  shall  yet  give 
thanks  to  Him ;  [He  is]  the 
salvation  of  my  countenance, 

7.  And  my  God.  My 
soul  is-troubled  within  me ; 
Therefore  do  -  I  -  remember 
Thee  from  the  land  of 
Jordan,  and  the  Hermonim, 
from  the  little  hill. 

8.  Deep  calls  to  deep  at 
the  noise  of  Thy  cataracts : 
All  Thy  billows  and  Thy 
waves  are-gone  over  me. 

9.  By  day  the  Lord  com¬ 
mands  His  mercy,  And  by 
night  His  song  [shall  be]. 
With  me  is  prayer  to  the 
God  of  my  life, 

10.  I-will-say  to  God, 
Thou  art  my  helper.  Why 
hast  -  Thou  -  forgotten  me  ? 
And  why  go-I-about  sad, 
while  the  enemy  afflicts  me  ? 

1 1.  While  my  bones  were- 
breaking,  mine  enemies  that 
afflict  me  upbraided  me : 
While  they  daily  say  to  me, 
“  Where  is  thy  God  ?  ” 

12.  Why  art- thou  sad,  O 
my  soul  ?  And  why  dost- 
thou-trouble  me  ?  Hope- 
thou  in  God,  for  I  shall  yet 
give  Him  thanks.  [He  is] 
the  salvation  of  my  coun¬ 
tenance,  and  my  God. 


PSALM  42  (43). 


151 


PSALM  42  (43). 

1.  Judge  me,  O  God,  and 
plead  my  cause  against  a 
nation  not  godly :  From  the 
man  of  deceit  and  of  ini¬ 
quity  deliver  me. 

2.  For  Thou  art  the  God 
of  my  defence ;  Why  hast- 
Thou-rejected  me?  Why 
go-I-mourning  because  of 
the  oppression  of  the 
enemy  ? 

3.  Send-out  Thy  light  and 
Thy  truth ;  let  them  lead 
me :  Let-them-bring  me  to 
the  mount  of  Thy  holiness, 
And  to  Thy  tabernacles. 

4.  Then  will-I-  (That  I 
may)  go  to  the  altar  of  God, 
To  God  (’El)  the  gladness  of 
my  joy :  And  I-will-give- 
thanks  to  Thee  on  a  kinnor, 
O  God,  my  God. 

5.  Why  dost-thou-bow- 
thyself-down,  my  soul?  And 
why  moanest-thou  upon  me  ? 
Hope-thou  in  God :  for  I 
shall  yet  give  Him  thanks, 
[Who  is]  the  health  of  my 
countenance,  and  my  God. 


PSALM  42  (43). 

1.  A  Psalm  of  David. 
Judge  me,  O  God,  and  plead 
my  cause  against  an  ungodly 
nation  :  From  the  unjust  and 
deceitful  man  deliver  me. 

2.  For  THOU,  O  God,  art 
my  strength  ;  why  hast- 
Thou  -  repelled  me  ?  Why 
go-I-about  sad,  while  the 
enemy  oppresses  me? 

3.  Send-forth  Thy  light 
and  Thy  truth ;  they  have- 
led  me ;  And  have-brought 
me  to  Thy  holy  mountain, 
And  to  Thy  tabernacles. 

4.  And  I-will-go-in  to  the 
altar  of  God,  To  God  who 
gladdens  my  youth.  I-will- 
give-thanks  to  Thee  on  the 
harp,  O  God,  my  God. 

5.  Why  art-thou  sad,  O 
my  soul  ?  And  why  dost- 
thou-trouble  me  ?  Hope  in 
God ;  for  I  will  yet  give 
thanks  to  Him,  The  salva¬ 
tion  of  my  countenance,  and 
my  God. 


As  Thalhofer  observes,  Pss.  xli.  and  xlii.  (42,  43)  formed 
originally  but  one  Psalm ;  the  diction  and  contents  of  both  are 
decisive  on  this  point.  The  affliction,  the  aspirations,  and  the 
expression  thereof  are  identical  in  both  Psalms.  If  we  compare 


152 


PSALM  42  (43). 


xli.  (42)  10,  with  xlii.  (43)  2;  xli.  5,  with  xlii.  3,  4;  xli.  6,  12, 
with  xlii.  5,  we  cannot  but  conclude  that  the  latter  is  meant  to 
be  a  continuation  of  the  former.  Indeed,  we  have  here  a  single 
ode  divided  as  follows,  (1)  xli.  2 — 6;  (2)  xli.  7 — 12;  (3)  xlii.  1 — '5; 
each  division  closing  with  the  refrain,  “  I  shall  yet  give  Him 
thanks  who  is  .  .  .  and  my  God.”  The  separation  of  part  3 
from  the  two  former  cannot  be  accounted  for ;  it  is  at  least  as 
old  as  the  LXX.  In  37  Hebrew  MSS.  collated  by  Kennicott,  in 
9  of  De  Rossi’s,  Pss.  xli.  xlii.  are  reckoned  as  a  single  Psalm. 
Of  the  Hebrew  MSS.  in  which  Ps.  xlii.  (43)  appears  as  a 
separate  Psalm,  4  only  prefix  the  Title — ‘‘To  David,”  which  is 
to  be  found  in  LXX.,  Syriac,  and  Vulgate.  The  leading  feature 
'of  Ps.  xli.  (42),  yearning  for  communion  with  God  in  His 
sanctuary,  is  that  of  Ps.  lxxxiii.  (84)  also,  which  may  be  con¬ 
sidered  as  a  hymn  of  thanks  for  the  fulfilment  of  the  yearnings 
contained  in  these  two  Psalms.  The  author  of  this  didactic  elegy 
is,  in  all  probability,  David  himself  (as  for  the  ascription  “  to  the 
(for  the)  sons  of  Qdrach,”  cf.  Introduction,  §  “Titles  of  Psalms”). 
The  yearning  for  the  centre  of  national  worship  corresponds  to 
David’s  utterances  2  Kings  (Sam.)  xv.  25,  at  the  beginning  of 
his  flight ;  the  taunts  of  his  enemies  recall  the  reproaches  of 
Semei  (/bid.  xvi.  7,  8).  There  is  no  solid  objection  to  David’s 
authorship  of  this  and  of  Ps.  lxxxiii.  (84). 

v.  2.  “  As  a  hart,”  the  epicene  ’ayydl  is  here  followed  by  the 
feminine  verb,  as  if  ’ ayydl  were  exclusively  feminine.  The  Syriac 
version  and  Rashi  understand  it  to  mean  the  peculiar  cry  of  the 
deer,  but  in  Joel  i.  20,  it  is  predicated  indiscriminately  of  “the 
beasts  of  the  field.”  “  Desire,”  “  eager  longing,”  is  the  meaning 
adopted  in  Targum  and  LXX.  St.  Jerome  is  peculiar — “  Sicut 
areola  prseparata  ad  irrigationes  aquarum  ;  sic  anima  mea  prseparata 
ad  te,  Deus  ”  (As  a  small  garden-bed  prepared  for  water-courses ; 
so  [is]  my  soul  prepared  for  Thee,  O  God),  v.  3.  For  ’El,  “  the 
living.”  ’El,  besides  being  a  Divine  Name,  means  “  might,” 
“power,”  “mighty,”  “powerful,”  hence  rendered  in  St.  Jerome 
and  Vulgate,  “strong,”  “mighty”  (—forte?n).  Photius  (Biblio¬ 
theca)  observes  that  the  Trisagion  so  often  repeated  in  the  Offices 
of  the  Greek  Churches,  but,  in  the  West,  sung  with  the  Improperia, 
on  Good  Friday,  is  an  adaptation  of  the  “  Strong,”  and  of  the 


PSALM  42  (43). 


153 


“  Living,”  in  this  v.  “  Appear  before  ’Elohim,”  the  self-same 
expression  occurs  in  the  Law  with  reference  to  the  three  solemn 
feasts  (cf.  Exod.  xxiii.  17;  xxxiv.  23;  1  Kings  (Sam.)  i.  22). 
v.  4.  “  Where  thy  God  ?  ”  a  taunt  equivalent  to  “  God,  whom 
thou  art  ever  invoking,  has  forsaken  thee”  (cf.  2  Kings  (Sam.) 
xvi.  7,  8).  v.  5.  These  memories  embitter  my  grief,  “  and  I  pour 
out  my  soul  upon  (within)  me,”  a  figure  expressing  boundless 
sorrow,  cf.  Ps.  xxi.  (22)  15.  As  memory  refers  to  the  past,  the 
following  verbs,  though  rendered  in  Future  by  LXX.,  Vulgate, 
and  St.  Jerome,  must  be  translated  in  the  habitual  Past.  “  I  used 
to  go,”  as  we  read  in  several  old  Latin  Psalters  ( ingrediebar ,  I 
used  to  go  into).  “  With  the  throng  ”  of  pilgrims  going  up  for 
the  feasts  ;  bas-sakh  ( =  with  the  throng)  occurs  only  here.  LXX. 
read  bas-sakh  (in  (into)  the  tabernacle) ;  St.  Jerome  renders  it, 
“  Quia  veniam  ad  umbracnlum  ”  (for  I  will  come  to  the  arbour ), 
in  agreement  with  Gesenius,  who  doubts  not  that  primarily  it  is 
“a  thicket  of  trees,”  “a  thick  wood,”  applied  here  to  a  dense 
crowd  (Hebr.  Lex.  s.v.).  Rashi  suggests  the  alternative  render¬ 
ing,  “the  covered  carts”  in  which  the  pilgrims  were  conveyed. 
Aben  Ezra  understands  it  of  a  tent  on  the  Temple  mount. 
LXX.  and  Vulgate  are  as  likely  to  be  right.  “  Wondrous 
tabernacle,”  in  present  text  ; eddaddem  ( =  I  will  (used  to)  march- 
in-procession  with  them)  as  far  as  the  house  of  God,  or,  “  I  used 
to  lead  them  in  procession,”  &c.  LXX.  read  (or  had)  ’ addiru?i , 
or  something  similar;  the  change  of  d  into  r  (two  very  similar 
letters  in  Hebrew  script)  would  vindicate  the  rendering 
(“wondrous,”  “magnificent”)  of  LXX.  “  Multitude  .  .  .,”  Targum, 
“with  the  people  who  come  to  celebrate  the  feast.”  St.  Jerome, 
“  in  voce  .  .  .  multitudinis  festa  celebrantis  ”  (with  the  voice 
(sound,  noise)  of  a  multitude  celebrating  festivals).  Sonus  of 
Vulgate  is  probably  a  corruption  of  St.  Ambrose,  somtus  (of  the 
sound ,  noise) ;  St.  Augustine  read  soni  (of  the  sound ) ;  LXX., 
eechou  (of  the  sound  of  those  who  keep  festival).  “  Epulantis  ” 
(banqueting)  of  Vulgate  may  refer  to  the  sacrificial  repasts  (cf. 
Deut.  xxi.  11,  foil.),  v.  6.  “Why?”  (“what  about?”)  “art  thou 
downcast  ?  ”  LXX.,  ti  perilypos  ei  (why  art  thou  very  sad  ?), 
appropriated  by  the  Christ,  St.  Matt.  xxvi.  38.  “  Health  of  my 

countenance,”  in  present  text,  and  in  St.  Jerome  (“confitebor 


154 


PSALM  42  (43). 


ei,  salutaribus  vultus  ejus ”),  in  Hebrew,  “[For]  the  helps 
(  =  deliverances)  of  His  countenance  ”  ( =  “  His  presence  ”) ;  “  My 
God”  heads  the  next  verse.  It  seems,  however,  from  v.  12  of 
this,  and  from  v.  5  of  the  next  Psalm,  that  the  true  reading  is 
that  adopted  by  LXX.  (Cod.  Alex.),  Vulgate,  and  Syriac,  which 
render  [“  Who  is]  the  health  of  my  faces  ( -  countenance),  and 
my  God,”  taking  the  Waw  final  of  v.  6  (as  in  present  text)  for 
the  copulative  “and.”  This  latter  reading  is  now  generally 
accepted,  v.  7.  LXX.,  “my  soul  is  troubled”  ( etarachthee ),  akin 
to  the  utterance  of  the  Christ,  St.  John  xii.  27.  “Upon  me,” 
“  within  me”  =  “in  meipso  ”  of  St.  Jerome.  He  bethinks  him  of 
God  in  the  land  on  the  eastern  bank  of  Jordan,  in  the  N.E.,  the 
scene  of  his  wanderings.  “  Hermonim  ”  (in  text  Cher’momm ),  a 
spur  of  Antilibanus,  near  the  source  of  Jordan,  consisting  of 
several  mountains,  and  hence  mentioned  in  Plural,  “the  Hermons,” 
to  denote  either  the  three  most  conspicuous  summits,  or  the 
whole  range.  Mits“ar ,  a  common  noun  meaning  “littleness,” 

“fewness;”  so  taken  by  LXX.  and  by  Symmachus  ;  St.  Jerome, 
“  a  monte  minimo  ”  (from  the  very  little  mount).  Probably  the  name 
of  a  hill  in  N.E.  territory,  now  unknown,  vv.  8 — -12.  Trust  in  God, 
despite  present  distress,  v.  8.  “  Deep,”  &c.,  in  the  symbolism 
of  the  Divine  Scriptures,  water-floods  are  a  figure  of  calamity. 
One  affliction  is  followed  by  another,  “calls  to,”  summons  a 
succeeding  mishap.  “  Cataracts  ”  (perhaps),  the  waterfalls  at  the 
source  of  Jordan,  or  the  torrents  flowing  from  the  mountains  into 
it.  “All  Thy  breakers,”  Vulgate,  “excelsa”  (high  waves);  LXX. 
here,  as  in  Ps.  xcii.  (93)  4,  meteorismoi ,  there  rendered  by  Vulgate 
“elationes;”  St.  Augustine,  “suspensiones,”  rain  clouds  suspended 
in  the  air;  St.  Jerome,  “gurgites”  (whirlpools),  v.  9.  God  sends 
to  him  help  in  the  counsels  he  executes,  by  day ;  at  night,  he  will 
sing  a  hymn  of  thanksgiving  (“  His  song,”  objective  Genitive), 
and  will  offer  a  grateful  prayer  to  the  Source  and  Preserver  “  of 
my  life.”  v.  n.  The  taunts  of  mine  enemies  are  to  me  as  a 
crushing  blow  that  breaks  the  bones.  Or,  “  When  I  am  as 
helpless,  as  if  my  bones  were  crushed,  mine  enemies  taunt 
me,”  &c.  Or,  “  When  reduced  to  dire  extremity  mine  enemies,” 
&c.  v.  12.  “I  will  yet,”  &c.,  the  refrain  as  in  v.  6,  and  v.  5  of 
next  Psalm. 


PSALM  43  (44). 


155 


Psalm  xlii.  (43).  v.  1.  “Judge  me,”  right  me,  vindicate  my 
right.  “  Plead,”  “  strive  [and  deliver  me]  from  an  ungodly 
nation,”  that  is  without  love  or  pity  (revolutionary  cruelty). 
“  Deceitful,  unjust  man,”  (perhaps)  Achitophel  ?  v.  2.  “  My 
defence,”  refuge,  stronghold,  cf.  v.  10  of  preceding  Psalm. 
“Rejected,”  the  verb  denotes  discarding  through  loathing,  disgust, 
v.  3.  “Light,”  cf.  Ps.  xxvi.  (27)  1.  God’s  manifestation  for  the 
relief  of  the  Poet’s  straits,  cf.  Ephes.  v.  13.  “Truth,”  faithful¬ 
ness  to  covenanted  promises.  No  reference  here  to  ’ Urirn 
( =  lights)  and  Thumiriim  (perfections,  integrity,  not  “  truth  ”). 
“  Lead,”  “  bring,”  that  I  may  attend  Thy  worship  ;  his  banishment 
for  which  he  mourns  in  v.  5  of  foregoing  Psalm,  v.  4.  St.  Jerome, 
“ad  Deum  lsetitiae  exultationis  meae”  (  =  to  the  God  of  the 
joy  of  mine  exultation).  “  Harp,”  in  text  Kinnor  (  =  lute,  lyre), 
v.  5.  Refrain,  as  in  vv.  6,  12  of  foregoing  Psalm. 


PSALM  43  (44). 

1.  For  the  Chief-Musician, 
to  the  sons  of  Qorach,  a 
Mas’kil. 

2.  O  God,  with  our  ears 
have-we-heard,  our  fathers 
have-told  us :  The  work 
Thou-wroughtest  in  their 
days,  in  the  days  of  old. 

3.  THOU,  with  thy  hand 
didst-dispossess  nations,  and 
plant  them  in  :  Thou-didst- 
discomfort  peoples,  but 
cause  -  them  -  to  -  spread- 
abroad. 

4.  For  not  by  their  own 
sword  did  they  get  the  land 
in  possession,  Neither  did 


PSALM  43  (44). 

1.  For  the  end,  for  the 
sons  of  Core,  for  instruction. 

2.  O  God,  with  our  ears 
have-we-heard,  our  fathers 
have  -  told  us.  The  work 
which  Thou-wroughtest  in 
their  days,  in  the  days  of 
old. 

3.  Thy  hand  utterly- 
destroyed  nations,  but  them 
Thou  -  plantedst  -  in  :  Thou- 
didst  -  afflict  peoples,  and 
drive  them  forth. 

4.  For  not  by  their  own 
sword  did-they-get-posses- 

sion  of  the  land,  Neither  did 


156 


PSALM  43  (44). 


their  own  arm  work-deliver¬ 
ance  for  them ;  But  Thy 
right-hand,  and  Thine  arm, 
and  the  light  of  Thy  coun¬ 
tenance,  Because  Thou- 
favouredst  them. 

5.  Thou  art  He,  my 
King,  O  God :  Command 
deliverances  for  Ya“aqobh 
(i.e.,  victories  for  Jacob). 

6.  Through  Thee  will-we- 
thrust-down  our  adversaries 
with  a  horn  :  Through  Thy 
Name  will-we-tread-down 
them-that-rise-up-against  us 
(lit.,  “  our  risers  ”). 

7.  F or  not  in  my  bow  will- 
I-trust :  And  my  sword  shall 
not  save  me. 

8.  But  Thou  -didst  -  save 
us  from  our  adversaries : 
And  them-that-hated  us 
Thou-didst-put-to-shame. 

9.  By  God  do-we-offer- 
praise  all  the  day  long  :  And 
to  Thy  Name  will-we-give- 
thanks  for  ever.  Selah. 

10.  But  Thou-hast-re- 
jected  and  disgraced  us : 
And  goest  not  forth  with 
our  hosts. 

11.  Thou-turnest  us  back 
from  the  foe :  And  they- 
that-hate  us  plunder  for 
themselves. 

1 2.  Thou-hast-given  us 
like  sheep  for  meat :  And 


their  own  arm  deliver  them ; 
But  Thy  right-hand,  and 
Thine  arm,  and  the  illumi¬ 
nation  of  Thy  countenance, 
Because  Thou  -  wert  -  well- 
pleased  with  them. 

5.  Thou  art  He,  my  King 
and  my  God :  Who  com- 
mandest  deliverances  for 
Jacob. 

6.  Through  Thee  will-we- 
toss  our  enemies  with  the 
horn :  In  Thy  Name  will- 
we-set-at-nought  them-that- 
rise-up  against  us. 

7.  For  I-will  not  trust  in 
my  bow :  Neither  shall  my 
sword  save  me. 

8.  For  Thou  -  didst  -  save 
us  from  our  oppressors  :  And 
put  -  to  -  shame  them  -  that- 
hated  us. 

9.  Through  God  will  we 
continually  offer  praise : 
And  to  Thy  Name  will-we- 
give-thanks  for  ever. 

10.  But  now  Thou-hast- 
rejected  and  put  us  to 
shame  :  And  goest  not  forth, 
[O  God,]  with  our  hosts. 

11.  Thou-hast-turned  us 
back  from  pursuing  our 
enemies :  And  they  that 
hate  us  spoil  for  themselves 
(i.e.,  at  their  own  whim). 

1 2.  Thou  -  hast  -  given  us 
like  sheep  for  meat.  And 


PSALM  43  (44). 


15; 


hast-scattered  us  among  the 
nations. 

13.  Thou  -  sellest  Thy 
people  for  nought :  And 
didst  not  make  much  by 
their  price. 

14.  Thou-makest  us  a  re¬ 
proach  to  our  neighbours : 
A  scorn  and  a  laughing¬ 
stock  to  them  -  that  -  are- 
round-about  us. 

15.  Thou  makest  us  a 
by-word  among  the  nations  : 
A  shaking  of  the  head 
among  the  peoples. 

16.  All  the  day  long  is  my 
disgrace  before  me :  And 
the  shame  of  my  face  covers 
me, 

1 7.  For  the  voice  of  the 
reviler,  and  blasphemer : 
Because  of  the  enemy  and 
the  avenger. 

18.  All  this  is-come  upon 
us ;  yet  we  have  not  for¬ 
gotten  Thee:  Nor  have-we- 
dealt  -  falsely  with  Thy 
covenant ; 

19.  Our  heart  is  not 
turned  back :  Nor  has  our 
step  (sic)  declined  from  Thy 
path ; 

20.  But  Thou  -  hast- 
crushed  us  into  the  place  of 
jackals :  And  covered  us 
with  the  shadow  of  death. 

21.  If  we-have-forgotten 


hast-scattered  us  among  the 
nations. 

13.  Thou-hast-sold  Thy 
people  gratis:  And  there 
was  no  crowd  at  their  sale. 
(Or,  no  profit  by  their  ex¬ 
change.) 

14.  Thou-makest  us  a  re¬ 
proach  to  our  neighbours : 
A  scorn  and  a  derision  to 
those  around  us. 

1 5.  Thou-makest  us  a  by¬ 
word  among  the  Gentiles : 
A  shaking  of  the  head 
among  the  peoples. 

16.  All  the  day  is  my  con¬ 
fusion  before  me :  And  the 
shame  of  my  face  has- 
covered  me, 

17.  For  the  voice  of  the 
reviler  and  the  slanderer : 
Because  of  the  enemy  and 
persecutor. 

18.  All  these-things  are- 
come  upon  us  ;  Yet  we  have 
not  forgotten  Thee :  Nor 
have-we-dealt  unjustly  with 
Thy  covenant ; 

19.  Neither  is  our  heart 
turned  back  :  Nor  hast 
Thou  let  our  paths  turn 
aside  from  Thy  way ; 

20.  But  Thou-hast-laid  us 
low  in  a  place  of  affliction : 
And  the  shadow  of  death 
has-covered  us. 

21.  If  we  have  forgotten 


i58 


PSALM  43  (44). 


the  Name  of  our  God :  Or 
spread-out  our  palms  to  a 
strange  god : 

22.  Shall  not  God  inquire 
into  this?  For  He  knows 
the  secrets  of  the  heart : 

23.  Yet  for  Thy  sake  are- 
we-slain  all  the  day  long : 
We-are-counted  as  sheep 
for  the  slaughter. 

24.  Awake,  why  sleepest- 
Thou,  Adonay  ?  Uprouse 
Thee,  reject  [us]  not  for 
ever. 

25.  Why  hidest  -  Thou 
Thy  face :  Forgettest  our 
affliction  and  oppression? 

26.  For  our  soul  is-bowed- 
down  to  the  dust :  Our  belly 
cleaves  to  the  ground. 

2  7.  Rise-up  for  our  help : 
And  redeem  us  for  Thy 
loving-goodness’  sake. 


the  Name  of  our  God :  Or 
spread-forth  our  hands  to  a 
strange  god : 

22.  Shall  not  God  inquire 
into  this  ?  For  He  knows 
the  secrets  of  the  heart. 

23.  Yet  for  Thy  sake 
are-we-slain  all  the  day 
long :  We  are  counted  as 
sheep  for  slaughter.  (Rom. 
viii.  36.) 

24.  Awake,  why  sleepest- 
Thou,  O  Lord?  Arise,  cast 
[us]  not  off  for  ever. 

25.  Why  turnest  -  Thou 
Thy  face  away?  Forgettest 
our  poverty  and  affliction? 

26.  For  our  soul  is- 
brought-down  to  the  dust : 
Our  belly  cleaves  to  the 
ground. 

27.  Arise,  [O  Lord,]  help 
us :  And  redeem  us  for  Thy 
Name’s  sake. 


A  national  plaint  in  time  of  oppression.  Of  the  several  periods 
to  which  this  Psalm  is  assigned,  none  befits  the  Psalm  but  that 
of  the  Syrian  persecution,  which  called  forth  the  heroic  resistance 
of  the  Machabees.  At  no  other  epoch  in  Jewish  history  could 
the  disclaimer  of  national  apostasy  (vv.  18 — 23)  have  been  in 
accordance  with  fact.  v.  3.  “  Dispossess,”  in  text,  the  verb  means 
(1)  “to  take  possession  of  for  one’s  self,”  (2)  hence,  “to  deprive,” 
“to  expel.”  LXX.,  “utterly  destroyed;”  St.  Jerome,  “delesti” 
(hast  blotted  out).  “Nations,”  “peoples,”  cf.  Josue;  the  Hittites, 
Canaanites,  Amorrhites,  with  four  others.  “But  them  [  =*  our  fathers] 
Thou  didst  plant  in  ” — the  settlement  of  Israel  in  the  Promised 
Land  is  in  Ps.  lxxix.  (80),  likened  to  the  planting  of  a  vine-stock. 


PSALM  43  (44). 


159 


“But  them  Thou  didst  spread  abroad.”  St.  Jerome,  “  emisisti 
eos  ”  (hast  sent  them  out),  which  will  bear  the  LXX.  rendering 
(“and  hast  cast  them  (the  heathen)  out”),  but  the  parallelism 
demands  that  “Thou-didst  send  them  out”  be  referred  to  the 
spreading  abroad  of  Israel  like  a  goodly  tree.  v.  4.  “  Light,”  cf. 
Josue  xxiv.  12.  v.  5.  “Thou  He,”  may  mean,  “Thou  [art]  He 
who  art  my  King,”  but,  quite  as  likely,  He  is  a  Divine  title, 
cf.  Deut.  xxxii.  39;  Ps.  ci.  (102)  28;  Isai.  later  chapters  passwi. 
“Jacob”  (cf.  Ps.  lxxviii.  (79)  7;  probably  a  Machabaean  Psalm). 
“ Jacob ”  =  Israel.  “My  King,”  cf.  Ps.  lxxiii.  (74)  12.  v.  6. 
The  notion  here  is  that  of  an  enraged  bull  goring  and  trampling 
down  his  opponent.  LXX.  renders  the  verb  exactly  (“  thrust 
with  the  horn,”  keratioumen') ;  Vulgate  takes  it  as  “tossing  with 
the  horn,”  as  also  St.  Jerome.  “Spernemus”  (we  will  spurn)  is  a 
too  literal  rendering  of  LXX.,  “we  will  bring  to  nought;” 
St.  Jerome,  with  text,  (conculcabimus)  “we  will  tread  down,” 
like  an  enraged  bull  with  his  hoofs,  cf.  Deut.  xxxiii.  17.  vv.  7,  8. 
Cf.  1  Machab.  iii.  19,  foil.  v.  9.  St.  Jerome,  “In  the  Lord  will 
we  rejoice;”  Aquila  (fragments),  “will  we  make  boast,”  not 
indeed  of  our  own  strength,  but  for  that  we  are  His  people. 
Better,  “  we  will  offer  praise,”  not  to  precisely,  but  through ,  or  by 
God.  vv.  10 — 17  apply  to  the  vigorous  and  chaste  races  who 
have  kept  the  Faith  despite  persecution.  v.  n.  St.  Jerome, 
“Thou  hast  turned  our  backs  to  the  foe;”  Roman  Psalter, 
St.  Augustine,  “prae  inimicis  ”  (“at  the  sight  of,”  or,  “on  account 
of,”  the  enemies).  Vulgate  seems  to  imply,  “we  who  formerly 
pursued  the  foe,  are  now  compelled  by  Thee  to  flee  before  him.” 
v.  12.  “As  a  flock  (sheep)  of  (=for)  meat,  food.”  St.  Jerome, 
“Thou  hast  given  us  ”  (i.e.,  made  us)  “as  a  flock  to  be  devoured  ” 
(ad  vorandum).  v.  13.  “For  nought,”  in  text,  bdo-hon  (without 
wealth,  for  no  wealth,  for  a  mere  trifle).  “And  hast  not  increased 
[Thy  gains]  by  their  prices,”  or,  as  above,  “  Hast  not  made 
much,”  &c.  Symmachus,  “And  hast  not  increased  their  price,” 
i.e.,  “  Didst  not  set  a  high  value  upon  them.”  Codex  Vaticanus 
of  LXX.  and  most  Greek  copies  read  instead  of  allagais  (ex¬ 
changes,  barter),  a/a/dgmasi,  rendered  in  old  Psalters  and 
St.  Augustine,  “in  jubilationibus”  (paeans  of  victory,  shouts  of  joy), 
in  which  case  we  should  take  it  to  mean,  “  the  enemies,  who 


PSALM  44  (45). 


l6o 


celebrated  their  victory  with  a  joyous  shout,  were  few  in  number.” 
The  Latin  versions,  with  most  Latin  Fathers,  render  alaldgmasi 
in  the  sense  of  “barter,”  “truck.”  vv.  14,  15.  Cf.  Deut.  xxviii.  37; 
Ps.  xxi.  (22)  7,  8;  Lam.  ii.  15,  16.  v.  16.  As  in  Lam.  i.  12 — 16, 
the  national  complaint  is  uttered  in  first  person  singular,  v.  17. 
“  For  the  voice”  =  by  reason  of  the  voice.  “  Enemy  and  avenger,” 
cf.  Ps.  viii.  3.  “Persecutor  (persequentis)  of  Vulgate,  is  probably 
due  to  a  scribe  reading  ekdidkontos  ( =  of  the  persecutor)  for 
ekdikoiintos ,  the  same  as  ekdikeet'een  of  Ps.  viii.  3.  vv.  18 — 23. 
Though  to  all  seeming  forsaken  of  Thee,  to  Thee  we  cling, 
v.  19  b.  LXX.  (Cod.  Vatican.)  and  Vulgate  lit.  rendered,  “Yet 
hast  Thou  turned  aside  our  paths  from  Thy  way ;  ”  but  as  in 
text,  so  in  versions,  the  negative  of  first  hemistich  extends  to  the 
verb  in  second  hemistich,  as  required  by  the  parallelism,  “  Thou 
hast  given  us  the  grace  not  to  turn  aside,”  &c.  v.  20.  But  Thou- 
hast-crushed-us  down  into  the  place  of  tanriim  (by  some  rendered 
“  of  jackals  ”),  i.e.,  the  waste,  symbolizing  a  forlorn  condition, 
“And  covered  upon  us  ( =  overwhelmed  us)  with  deepest  gloom.” 
v.  21.  “  If”  [on  account  of  the  ills  we  are  suffering]  we  forget  .  .  . 
Surely  the  Searcher  of  hearts  will  inquire  into  this.  v.  23.  “Far 
are  we  from  swerving  from  Thee,”  for  on  the  contrary,  “we  are 
daily  suffering  for  Thy  Name’s  sake,”  cf.  Rom.  viii.  36.  vv.  24 — 
27.  Prayer  for  speedy  relief  and  deliverance,  v.  26.  “Our  soul,” 
i.e.,  we  ourselves ;  sitting,  lying  prostrate  in  the  dust,  a  mark  of 
intense  affliction,  v.  27.  St.  Jerome,  “Redeem  us  for  Thy  mercy s 
sake.” 


PSALM  44  (45). 

1.  For  the  Chief-Mu¬ 
sician,  upon  Shoshannim, 
to  the  sons  of  Qorach : 
Mas’kil,  a  Song  of  loves. 

2.  My  heart  wells-forth- 
gladsome  the  matter  - 1 


PSALM  44  (45). 

1.  For  the  end,  for  them 
that  shall  be  changed,  to 
the  sons  of  Core ;  for  in¬ 
struction,  a  Song  concerning 
the  beloved. 

2.  My  heart  casts-up  a 
goodly  matter.  I  address  my 


PSALM  44  (45). 


l6l 


speak ;  My  work  is  for  a 
king :  My  tongue  is  a  pen ; 
A  rapid  writer. 

3.  Beautified  -  art  -  thou 
more  than  any  other  of  the 
sons  of  man  ;  Grace  is- 
poured  on  thy  lips :  There¬ 
fore  has  God  blessed  thee 
for  ever. 

4.  Gird  thy  sword  on  thy 
thigh,  O  mighty-one :  [Gird 
on]  thy  glory  and  thy 
majesty, 

5.  And  [in]  thy  majesty 
prosper-thou,  ride-thou  (i.e., 
ride  on  prosperously),  In  the 
cause  of  truth  and  meek¬ 
ness  [and]  justice :  And  thy 
right-hand  shall-teach  thee 
terrible-things  (or,  Let  thy 
right-hand  teach,  &c.). 

6.  Thine  arrows  are 
sharpened,  (Peoples  shall- 
fall  under  thee) :  In  the 
heart  of  the  king’s  enemies. 

7.  Thy  throne,  O  God,  is 
for  ever  and  ever  :  A  sceptre 
of  equity  is  the  sceptre  of 
thy  kingdom. 

8.  Thou  -  lovest  justice, 
and  hatest  wickedness : 
Therefore,  God,  thy  God 
has-anointed  thee  with  the 
oil  of  gladness  above  thy 
fellows. 

9.  Myrrh,  and  aloes  [and] 
cassia  are  all  thy  garments ; 
From  out  of  ivory  palaces 

L 


works  to  the  king :  My 
tongue  is  the  pen  of  a  rapid 
writer. 

3.  Fairer  art  thou  in 
beauty  than  the  sons  of 
men ;  Grace  is-poured-forth 
on  thy  lips :  Therefore  has 
God  blessed  thee  for  ever. 

4.  Gird  thy  sword  on  thy 
thigh,  O  most  -  mighty- 
warrior, 

5.  In  thy  comeliness  and 
in  thy  beauty ;  bend  [thy 
bow],  press-forward-victori- 
ously,  and  prove-thee-a- 
king ;  In  behalf  of  truth,  of 
meekness,  and  of  justice : 
And  thy  right-hand  shall- 
guide  thee  wondrously. 

6.  Thine  arrows  are  sharp 
(Peoples  shall  -  fall  under 
thee)  :  In  the  heart  of  the 
king’s  enemies. 

7.  Thy  throne,  O  God,  is 
for  ever  and  ever  :  A  sceptre 
of  equity  is  the  sceptre  of 
thy  kingdom. 

8.  Thou  -  lovest  justice, 
and  hatest  iniquity :  There¬ 
fore  God,  thy  God,  has- 
anointed  thee  with  the  oil 
of  gladness  above  thy 
fellows.  (Heb.  i.  8,  9.) 

9.  Myrrh,  and  stacte,  and 
cassia  [exhale]  from  thy 
garments,  From  out  of  ivory 


1 62 


PSALM  44  (45). 


stringed-instruments  make 
thee  glad. 

10.  Kings’  daughters  are 
among  thine  honoured- 
women  :  The  queen  has- 
taken-her-stand  at  thy  right- 
hand  in  gold  of  ’Ophir. 

1 1 .  Hearken,  daughter, 
and  consider,  and  incline 
thine  ear :  And  forget  thy 
people,  and  thy  father’s 
house ; 

12.  And  the  king  shall- 
delight-in  thy  beauty  :  F or 
he  is  thy  lord,  and  bow- 
thee-down  to  him. 

13.  And  the  daughter  of 
Tsor  (i.e.,  Tyre)  with  a  gift: 
Yea,  the  richest  of  the 
nation  shall  -  intreat  thy 
favour  (lit,  “  stroke  thy 
faces  ”). 

14.  Altogether  splendour 
is  the  king’s  daughter  in  the 
inner  [apartment] :  Of  em¬ 
broidery  of  gold  is  her 
clothing. 

15.  In  embroidered  ap¬ 
parel  she-is-led  to  the  king : 
Virgins,  her  companions, 
following  her :  Are-brought 
unto  thee ; 

16.  They  -  are  -  led  with 
rejoicings  and  exultation : 
They-enter  into  the  king’s 
palace. 

17.  Instead  of  thy  fathers 


palaces,  from  which  gladden 
thee 

10.  Kings’  daughters  for 
thine  honour.  The  queen 
stands-by  at  thy  right-hand 
in  vesture  inwrought-with- 
gold  [arrayed  in  divers- 
colours]. 

1 1 .  Hearken,  daughter, 
and  see,  and  incline  thine 
ear  :  Forget  also  thy  people, 
and  thy  father’s  house ; 

12.  So  shall  the  king 
desire  thy  beauty :  For  he 
is  the  Lord  [thy  God],  and 
they-shall-worship  him. 

13.  And  the  daughters  of 
Tyre,  yea,  the  richest  of  the 
nation  shall-intreat  thy  face 
(i.e.,  favour)  with  presents. 

14.  All  her  glory  [is  that] 
of  the  king’s  daughter  from 
within :  In  golden  fringed 
garments, 

15.  Arrayed  in  divers- 
colours.  Virgins  are-brought 
to  the  king  after  her :  Her 
companions  are-brought  to 
thee  ;  [i.e.,  to  the  king.] 

16.  They  -  are  -  brought 
with  gladness  and  exulta¬ 
tion  :  They  are-led  into  the 
king’s  palace. 

17.  Instead  of  thy  fathers 


PSALM  44  (45). 


shall-be  thy  sons  :  Thou- 
shalt-establish  them  princes 
in  all  the  land. 

18.  I-will-make  thy  name 
memorable  in  every  genera¬ 
tion  and  generation :  There¬ 
fore  shall  the  peoples  give 
thee  thanks  for  ever  and 
ever. 

This  Psalm  may  be  viewed  as  an  epitome  of  the  Canticle  of 
Canticles,  and,  most  probably,  in  its  direct  and  literal  sense,  or, 
at  least,  in  its  typico-mystic  import,  is  unquestionably  a  bridal- 
song,  wherein  “the  Spirit  that  spake  by  the  Prophets”  hymns 
the  nuptials  of  Incarnate  Wisdom  with  regenerate  humanity,  in 
the  unity  of  His  holy  and  Catholic  Church.  Not  to  mention  the 
inspired  writer  of  the  Epistle  to  the  Hebrews,  or  the  unanimous 
consent  of  the  Fathers,  the  Rabbinical  authorities,  with  the 
exception  of  R.  Rashi,  agree  with  the  Targum  in  referring  it  to 
David’s  Anointed  Son.  The  title  itself  (Mas’ki/,  instruction,  an 
instructive,  or  didactic  poem)  points  to  the  same  conclusion.  If, 
with  a  modern  school,  we  view  it  as  a  mere  wedding-ode  in 
honour  of  the  marriage  of  Solomon,  whose  antecedents,  history, 
matrimonial  ventures,  and  peaceful  reign  suggest  weighty  objec¬ 
tions  to  this  view,  or  of  Joram,  a  theory  less  open  to  exception, 
it  is  difficult  to  account  for  the  insertion  in  the  Psalter  of  a 
merely  secular  ode,  as  Ewald  observes,  “  expressly  dedicated  to 
a  king.  For  some  prosperous  King  of  Judah,  not  God,  is  the 
poet’s  theme,  the  object  and  aim  of  this  eulogy.  .  .  .  The  song 
is  unparalleled  in  the  Psalter,  and  savours  rather  of  the  poetry  of 
this  world.” 

v.  1.  “ Shoshannim,”  lit.,  “the  lilies;”  according  to  A.  Ezra, 
the  initial  words  of  a  song,  indicating  the  melody  to  which  this 
Psalm  was  to  be  sung.  R.  Qimchi  and  certain  Latins  connect  it 
with  shesh  (Hebrew  for  “six”),  and  render  it,  “on  a  iAc-stringed 
lyre.”  LXX.  have  evidently  vocalized  the  vowelless  text  from 
shatidh  ( =  he  repeated,  changed).  Hyper  ton  alloidtheeso?nenon 
(  =  for  those  who  are  to  be  changed),  which  may  mean  (for 


sons  are  -  born  to  Thee : 
Thou-shalt-establish  them 
princes  over  all  the  earth. 

1 8.  They  -  shall  -  celebrate 
thy  name  in  every  genera¬ 
tion  :  Therefore  shall  the 
nations  give  thee  thanks  for 
ever,  and  for  evermore. 


164 


PSALM  44  (45). 


alternate  [strains]).  Thalhofer,  however,  credits  the  LXX.  with 
an  insight  into  the  Messianic  import  of  the  poem,  and  asserts 
that  they  refer  hereby  to  the  change  to  be  wrought  by  the  Christ 
in  the  mental,  moral,  and  bodily  sphere,  and  in  Nature  itself,  a 
notion  they  might  have  gathered  from  the  prophecies.  “  Song  of 
loves,”  y'dhidhdth  (loves)  may  be  a  corruption  for  the  Singular 
y'dhidhuth  (  =  delight).  The  Psalm  is  thus  divided:  (1)  v.  2,  a 
preface  by  the  Poet,  to  which  corresponds  v.  18 ;  (2)  vv.  3 — 10, 
the  kingly  bridegroom’s  beauty,  bravery,  just  rule,  the  splendour 
of  his  Court;  (3)  vv.  11 — 16,  exhortation  to  the  bride  to  behave 
dutifully — her  wedding-gifts — dress,  the  procession  which  escorts 
her  to  the  palace;  (4)  v.  17,  the  promise  of  a  numerous  pos¬ 
terity.  v.  2.  “ Wells-forth,”  “overflows,”  “ boils-over,”  “bubbles- 
up ;  ”  “  My  heart  is  brim  full,”  rachcish  in  text,  is  read  only  here  in 
the  Hebrew  Scriptures,  a  air  Xeyo/JL.  “  Gladsome  the  matter,”  ///., 
“a  good  word”  (or,  subject-matter),  “Speaking  am  I.”  “My  works,” 
AV.,  “deeds,”  “doings” — 77-007/xaTa  (poieemata  =  poems),  verses,  or 
strophes  of  the  song.  By  some  taken  for  an  emphatic  Plural, 
“my  poem,  equal  in  excellence  to  numerous  compositions.” 
“Rapid,”  in  Targum,  “an  accustomed”  (i.e.,  “trained  by  frequent 
exercise”),  “a  skilled  scribe.”  v.  3.  “  Beautified ”  =  “ made 
beautiful ;  ”  in  text  a  reduplicated  passive  form  ( yoph-ya-pluthd ). 
Gesenius  is  of  opinion  that  the  initial  reduplication  (yop/i-)  is  a 
scribe’s  blunder ;  LXX.,  with  all  the  ancient  versions,  take  this 
initial  reduplication  as  adding  emphasis  to  the  meaning  (so  too 
Aben  Ezra),  hence  do  they  seek  to  bring  out  its  sense  by  such 
repetition  as  “beauteous  in  beauty”  (cf.  the  counterpart,  Isai.  lii. 
14).  “Grace,”  courtesy  of  address,  cf.  Prov.  xxii.  n;  Eccles. 
x.  12;  3  (1)  Kings  x.  8;  St.  Luke  iv.  22.  “Grace,”  the  charms 
of  “  the  Manhood  taken  up  into  God,”  both  in  Its  outward  and 
moral  aspects  (cf.  St.  Jerome’s  Letter  to  Principia).  It  may  be 
too  the  “glory”  He  claims,  St.John  xvii.  passim.  “Therefore,” 
the  gifts  above-mentioned  are  tokens  (not  reasons)  of  the  Divine 
blessing.  vv.  4 — 6.  Hardly  compatible  with  the  reign  of 
Solomon,  which,  as  his  name  (Sh’lomoh  =  peaceful)  implies,  was 
undisturbed  by  war.  v.  4.  “Glory,”  “majesty,”  the  several 
insignia  of  military  pomp.  v.  5.  “  And  in  thy  majesty,”  probably 
an  unintentional  repetition  from  the  foregoing  verse,  to  be  rejected. 


PSALM  44  (45). 


LXX.  render  it,  evravov  enteinon  (bend  [thy  bow]);  Vulgate, 
intende ,  reading  it  as  the  Imperative  of  darakh  (he  trod,  strung 
a  bow).  “  Ride,”  r^khabh,  rather,  “  drive  on,”  i.e.,  drive  in  thy 
war-chariot  to  victory  (cf.  3  (1)  Kings  xxii.) ;  the  Hebrew  kings 
went  to  battle  in  a  chariot,  not  on  horseback.  “  In  the  cause  of,” 
“in  behalf  of,”  “on  account  of”  virtue  generally.  “Drive  on,” 
as  the  champion  of  whatever  is  right.  St.  Jerome,  “On  account 
of  the  meekness  of  justice  ”  =  to  vindicate  oppressed  innocence, 
to  champion  rights  violated  in  the  person  of  the  lowly.  Or, 
“  Let  thy  right  hand  teach  thee,”  &c.  v.  6.  Or,  “  May  thine  arrows 
be-sharp.”  “The  king’s,”  equivalent  to  “your,”  “Your  Majesty’s 
enemies.”  v.  7.  Both  LXX.  and  Heb.  i.  8.  render  “  O  God ;  ” 
“Thy  divinely  constituted  throne,”  “thy  throne  is  God”  (’ Eldhim 
in  text),  and  the  like,  are  but  arbitrary  comments,  invented  to 
serve  a  purpose,  v.  8.  “  God,  Thy  God,”  St.  Augustine,  on  the 
authority  of  the  Greek  version,  holds  that  the  former  “  God  ”  is 
in  the  Vocative;  so,  too,  St.  Jerome  (Letter  to  Principia).  v.  9. 
“  Aloes  and  cassia,”  both  Plural  in  text.  “  Palaces  (temples)  of 
ivory,”  the  walls  whereof  are  inlaid  with  ivory  (cf.  3  (1)  Kings 
xxii.  39,  “Achab’s  ivory  house”).  “Whence,”  or,  “by  which 
they-have-gladdened  thee;”  St.  Jerome,  “by  which  (quibus)  they 
have  gladdened  thee;”  LXX.  <Lv  (ex  hon);  Vulgate,  “ex  quibus” 
(out  of  which,  with  which),  in  text,  minrii ,  thus  taken  as  a  poetical 
form  of  min  (from).  Others  interpret  minrii,  “  more  than  I,  have 
they  gladdened  thee.”  Targum  takes  it  for  “  Armenia,”  as  in 
Jer.  li.  27  (“Minni”).  Others  prefer  to  see  in  minni  an  allusion 
to  the  Minnasi,  a  tribe  of  South  Arabia,  who  were  said  to  have 
had  houses  adorned  with  ivory,  and  would  render,  “  from  palaces 
of  Minnaean  (x4rmenian  [?])  ivory  they  have  gladdened  thee.”  It 
is  far  more  usual  to  take  it  to  be  either  the  apocopated  form 
of  minnim  (=“  strings  ”  [of  a  musical  instrument],  “  slender 
threads  ”),  cf.  Syriac  menno  (  =  hair),  the  Plural  of  which,  mennin , 
is  the  rendering  in  Syriac  version  for  kinnor  (=  harp),  in  Ps. 
xxxii.  (33)  2 ;  or  it  is  a  Singular  noun,  used  as  a  noun  of 
multitude,  meaning  “  players  on  stringed  instruments.”  Gesenius 
(s.v.),  “  out  of  the  ivory  palaces  the  strings  (i.e.,  concerts  of  music) 
gladden  thee.”  LXX.  and  Vulgate  take  these  words  in  connection 
with  v.  10,  “Honoured  women,”  not  the  “virgins”  of  v.  15,  but 


PSALM  45  (46). 


166 


the  ladies  of  the  king’s  harem.  “  Queen  ”  (in  text,  sheghdl), 
primarily  “a  concubine,”  but  used  here  and  in  Neh.  (2  Esdras) 
ii.  6  of  the  queen  consort  (cf.  Dan.  v.  3).  “  Gold  of  Ophir,” 

St.  Jerome,  “in  diademate  aureo  ”  (in  a  golden  diadem).  ’Oj>hir, 
a  region  in  India,  or  in  South  Arabia.  “  [Arrayed  .  .  .  colours],” 
not  in  text,  interpolated  here  from  v.  15  ;  wanting  too  in 
St.  Jerome,  v.  ir.  “Daughter,”  usual  address  by  a  teacher; 
Talmud,  however,  says  that  in  Western  Aramaic,  b'nath ,  Wrath  is 
used  for  “a  bride.”  v.  12.  “Delight  in,”  preferable  to  “desire,” 
no  need  to  desire  what  he  possesses.  “  Lord  ”  (in  text  ’ adhon , 
“lord,”  or  “master”),  frequently  used  of  a  husband.  “[Thy 
God],”  neither  in  text,  nor  in  LXX.,  an  interpolation  of  some 
scribe.  “  Bow  down,”  “  do  homage,”  make  open  acknowledg¬ 
ment  of  his  authority  over  thee.  LXX.  (Cod.  Vatican.)  connect 
this  with  v.  13,  “And  the  daughters  of  Tyre  shall-do-homage  to 
him  with  presents.”  v.  13.  “Daughter  of  Tyre,”  i.e.,  the  Tyrians, 
cf.  “The  virgin,  the  daughter  of  Sion,”  Isai.  xxxvii.  22.  Athalia 
was  of  the  royal  family  of  Tyre.  “The  rich  of  the  nation” 
(either  Tyrian  or  Jewish),  may  mean  “the  richest  of  the  nation.” 
v.  14.  “In  the  inner,”  & c.,  lit.,  “to  within,”  corresponding  to 
St.  Jerome’s  intrinsecus  (  =  inwardly) ;  properly,  according  to 
Gesenius  (. s.v .),  “to  the  wall”  [of  the  room,  or  court],  that  is, 
opposite  the  door,  so  as  to  meet  the  eye  of  all  coming  in.  He 
explains  it,  “All  splendid  [sits]  the  daughter  of  the  king  (i.e.,  the 
queen)  by  the  wall,  i.e.,  she  is  seated  on  the  throne.”  LXX. 
(Cod.  Vatican.),  has  “  the  daughter  of  the  king  of  Esebon 
( =  Heshbon),”  a  blunder  for  eawOev,  esothen  (within,  from  within) 
of  Cod.  Alexandrin.  of  LXX.  vv.  17,  18,  as  the  pronouns  are 
Masculine,  are  addressed  to  the  king.  v.  18.  The  poet  implies 
that  this  ode  will  perpetuate  the  king’s  memory,  be  a  lasting 
memorial  of  his  “name.”  Why  did  he  not  mention  his  name? 


PSALM  45  (46). 

I.  For  the  Chief-Mu¬ 
sician,  to  the  sons  of  Oorach  : 
upon  “alamoth,  a  Song. 


PSALM  45  (46). 

1.  For  the  end,  for  the 
sons  of  Core ;  concerning 
secret-things,  a  Psalm. 


PSALM  45  (46). 


167 


2.  God  is  to  us  a  refuge 
and  strength :  A  help  in 
afflictions,  is-He-found  con¬ 
stantly. 

3.  Therefore  do  we  not 
fear,  though  the  earth 
change-its-place :  And  the 
mountains  totter  [and  fall] 
into  the  heart  of  [the]  seas. 

4.  Let  its  waters  roar,  let- 
them-foam :  Let  the  moun¬ 
tains  quake  at  its  swelling. 
Selah. 

5.  A  river  [there  is]  the 
streams  whereof  gladden 
the  city  of  God :  The  holy- 
place  of  the  tabernacles  of 
“El’yon  (i.e.,  Most  High). 

6.  God  is  in  the  midst 
of  her ;  she  shall  not  be 
moved :  God  shall-help  her 
at  the  dawn  (appearance)  of 
morning. 

7.  Nations  were-clamour- 
ing,  kingdoms  tottered  :  He- 
uttered  His  voice, — the 
earth  melts. 

8.  YaHWeYL  Ts’bhaoth  is 
with  us :  A  high-fortress  to 
us  is  the  God  of  Ya“aqobh. 
Selah. 

9.  Come-ye,  behold  the 
works  of  YaUWeU:  Who 
makes  devastations  in  the 
earth ; 

10.  Making  wars  to  cease 
to  the  end  of  the  earth  ;  He- 
breaks  the  bow,  He  -  cuts 


2.  Our  God  is  a  refuge 
and  strength :  A  help  in  the 
afflictions  that  have-come 
sorely  upon  us. 

3.  Therefore  will  we  not 
fear,  when  the  earth  is- 
troubled :  And  the  moun¬ 
tains  are-removed  into  the 
heart  of  the  ocean. 

4.  Their  waters  may-roar 
and  be-stirred  up  :  The 
mountains  may-quake  at  its 
violence. 

5.  The  streams  of  a  river 
gladden  the  city  of  God : 
The  Most  High  has-hal- 
lowed  His  tabernacle. 

6.  God  is  in  the  midst  of 
her  ;  she  shall  not  be 
moved :  God  shall-help  her 
toward  the  morning  dawn. 

7.  Nations  were-troubled, 
kingdoms  tottered  :  He- 
uttered  His  voice, — the  earth 
quaked. 

8.  The  Lord  of  hosts  is 
with  us :  Our  upholder  is 
the  God  of  Jacob. 

9.  Come,  and  behold  the 
works  of  the  Lord :  What 
wonders  He  -  has  -  achieved 
in  the  earth, 

10.  Putting-an-end  to  wars 
as  far  as  the  end  of  the 
earth  ;  He-crushes  the  bow. 


PSALM  45  (46). 


168 


the  spear  in  sunder :  The 
chariots  He-burns  in  the  fire. 

11.  Let-be,  and  know 
that  I  am  God:  I-will-be- 
exalted  among  the  nations, 
I-will-be-exalted  in  the 
earth. 

12.  YaHW^H  Ts’bhaoth 
is  with  us:  A  high-fortress 
to  us  is  the  God  of 
Ya“aqobh,  Selah. 


and  breaks  the  weapons  in 
pieces :  And  the  bucklers 
He-burns  with  fire. 

1 1 .  Leave-off  [your  at¬ 
tempts],  and  know  that  I  am 
God  :  I  -  will  -  be  -  exalted 
among  the  nations,  I  will  be 
exalted  in  the  earth. 

12.  The  Lord  of  hosts  is 
with  us  :  Our  upholder  is  the 
God  of  Jacob. 


The  similarity  in  tone  and  style  displayed  by  this  and  the 
two  following  Psalms  justify  our  referring  them  to  one  and  the 
self-same  occasion.  Hengstenberg  and  others  suppose  this  to 
be  the  victory  of  Josaphat  over  the  hostile  confederacy  of  the 
neighbouring  tribes,  narrated  in  2  Paral.  (Chron.)  xx.  But  there 
is  much  in  these  Psalms  to  remind  us  of  the  miraculous  over¬ 
throw  of  Sennacherib’s  host,  to  which  indeed  Thalhofer  refers  it. 
The  holy  city  itself  is  beleaguered  by  a  foe  who  bade  formal 
defiance  to  the  God  of  Sion ;  the  threatened  city  is  delivered  by 
the  direct  intervention  of  Divine  power,  in  fulfilment  of  the 
promise  (Isai.  xxxvii.  35).  We  may  assert  that  Isaias  had  this 
invasion  in  his  mind  when  uttering  the  prophecies,  the  burden 
whereof  is  Ui?nmanu-  JEl  (  =  Emmanuel  =  God  is  with  us).  His 
challenge  (viii.  9,  10)  is  an  echo,  nay,  the  very  key-note  of  these 
triumphal  odes  (cf.  vv.  6,  8,  12  of  this  Psalm).  Their  resemblance 
to  Psalm  lxxv.  (76),  regarded  as  far  back  as  the  days  of  the  LXX. 
(cf.  “Title”  in  LXX.  and  Vulgate)  as  written  in  thanksgiving 
for  the  Assyrian  rout,  is  also  to  be  noticed  (cf.  Ps.  lxxv.  4  with 
v.  10  of  this  Psalm;  lxxv.  9  with  v.  7  above).  A  cursory  com¬ 
parison  of  Ps.  lxxv.  with  the  two  following  that  under  present 
consideration,  will  bring  to  light  other  coincidences  of  thought 
and  expression.  The  present  Psalm  is  divided  into  three  parts, 
each  ending  with  Selah.  (1)  vv.  2 — 4,  God  defends  Israel,  when 
the  mighty  ones  of  the  earth  band  together  for  its  utter  ruin, 


PSALM  46  (47). 


169 


(2)  vv.  5 — 8,  description  of  His  recent  intervention.  (3)  vv.  9 — 
12,  He  has  proved  Himself  the  God  of  armies. 

v.  1.  “Upon  “alamoth,”  connected  by  LXX.  with  “ alam  (he 
hid).  It  may  mean  “for  treble  voices,”  or  be  the  name  of  a 
musical  instrument  (cf.  1  Chron.  xv.  20,  “  Psalteries  on  “ alamoth 
[set  to  “alamoth]).  v.  2.  Found,  lit.,  “exceedingly,”  i.e.,  “ever 
present,”  “  constantly.”  vv.  3,  4.  The  social  convulsions  resulting 
from  invasions  are  here  figured  by  a  return  to  primaeval  chaos ; 
“the  changes  of  the  earth,”  the  mountains  subsiding  into  the 
ocean,  whence  they  emerged  at  the  dawn  of  time.  ...  v.  5. 
LXX.  read  qadash  ( =  he  hallowed),  present  text  has  pdhosh 
(  =  holy).  The  metaphor  is  not  unlike  “  the  river  of  delights  ”  in 
Ps.  xxxv.  (36)  9.  v.  6.  “Dawn,”  lit.,  “at  the  turning  itself  (the 
drawing  on)  of  morning,”  cf.  Isai.  xxxvii.  36,  “at  early  morn ,  they 
were  all  corpses.”  LXX.  (in  Cod.  Vatic.)  render  to  prosopo 
(with  [His]  countenance),  whence  the  vultu  suo  of  the  Breviary 
Response  br.  (Adjuvabit  earn  Ds.  vultu  suo).  Cod.  Alexandr. 
has  to  pros  proz  proi  (towards  the  morning),  v.  7.  The  clamour 
and  dismay  caused  by  the  Assyrian  invasion,  which  threatened 
not  Judah  only,  but  the  mightiest  kingdoms.  “Voice,”  thunder, 
or  His  judgment,  and  in  one  night  the  Assyrian  power  was 
shattered ;  “  the  earth  melts,”  for  very  fear  (i.e.,  the  earthly 
powers),  at  the  behest  of  God.  The  former  part  of  the  verse, 
“  Nations  were  clamouring — Kingdoms  tottered,  may  refer  to  the 
numerous  countries  that  had  fallen  before  the  Assyrian  host,  cf. 
4  (2)  Kings  xix.  12,  13,  17.  v.  8.  “With  us,”  cf.  Isai.  viii.  9,  10, 
“A  high-tower  to  us  is  the  God  of  Jacob.”  v.  10.  By  His  inter¬ 
vention  He  brings  wars  to  a  definitive  issue,  v.  n.  Address  to 
the  heathen  invaders.  “Let  be,”  “let  alone.”  I  have  shown, 
and  will  show  My  might  among  the  Gentiles,  even  as  I  have 
given  proof  thereof  by  the  overthrow  of  the  Assyrians. 


PSALM  46  (47). 

1.  For  the  Chief  -  Mu¬ 
sician  ;  to  the  sons  of 
Oorach,  a  Psalm. 

2.  All  ye  peoples,  clap 


PSALM  46  (47). 

1.  For  the  end,  for  the 
sons  of  Core,  a  Psalm. 

2.  Clap  your  hands,  all  ye 


PSALM  4 6  (4;). 


170 


[the]  hand  :  Shout  to  God, 
with  the  voice  of  triumph. 

3.  For  YaHWTH  Most- 
High  is  terrible :  A  great 
King  over  all  the  earth. 

4.  He-subdues  the  peoples 
under  us :  And  the  nations 
under  our  feet ! 

5.  He-chooses  for  us  our 
inheritance :  The  glory  of 
Jacob  whom  He-loves. 
Selah. 

6.  God  is-gone-up  with  a 
shout :  YaHYYH  with  the 
sound  of  a  trumpet. 

7.  Sing-praises  to  God, 
sing-praises  :  Sing-praises  to 
our  King,  sing-praises. 

8.  For  God  is  King  of  all 
the  earth :  Sing-ye  mas’kil 
(a  fitting  psalm  [?]). 

9.  God  is  king  over  the 
nations  :  God  has  -  taken- 
His-seat  upon  the  throne  of 
His  holiness  (i.e.,  His  holy 
throne). 

10.  The  princes  of  nations 
are  -  gathered  -  together  [to 
be]  a  people  of  the  God  of 
Abh-raham ;  For  to  God 
[belong]  the  shields  of  the 
earth  :  He  is  highly  exalted. 


nations  :  Shout-joyously  to 
God  with  the  voice  of 
exultation. 

3.  For  the  Lord  Most- 
High  is  terrible :  A  great 
King  [is  He]  over  all  the 
earth. 

4.  He-subdues  the  peoples 
under  us  :  And  the  nations 
under  our  feet. 

5.  He-chooses  for  us  His 
inheritance  :  The  beauty  of 
Jacob  which  He-loves. 

6.  God  is-gone-up  with  a 
shout-of  joy  :  And  the  Lord 
with  the  sound  of  a  trumpet. 

7.  Sing-praises  to  our  God, 
sing-praises  -.  Sing-praises  to 
our  King,  sing-praises. 

8.  For  God  is  King  of  all 
the  earth :  Sing-ye  with 
understanding. 

9.  God  reigns  over  the 
nations :  God  sits  upon  His 
holy  throne. 

10.  The  princes  of  peoples 
are-gathered-together  with 
the  God  of  Abraham;  For 
the  mighty  gods  of  the  earth 
are  greatly  exalted. 


Qimchi  and  other  authorities  refer  this  Psalm  to  the  Messianic 
age.  Taken  in  its  historical  import,  its  theme  may  be  the 
solemn  translation  of  the  Ark  (2  Kings  (Sam.)  vi.  5  ;  1  Par. 


PSALM  46  (4;). 


1 7 1 


(Chron.)  xiii.  xvi.).  It  may,  however,  with  equal  probability,  be 
assigned  to  the  same  occasion  as  the  foregoing  and  following 
Psalm. 

v.  2.  Lit.,  “  Strike-ye  [the]  palm”  —  “  clap  hands.”  “  Peoples,” 
i.e.,  Gentiles  called  upon  to  glorify  God  for  Israel’s  success,  cf. 
Pss.  xcv.  (96) — xcvii.  (98).  Both  here,  and  in  v.  4,  “peoples” 
are  the  heathen,  v.  3.  Or ,  “YH“  is  most  high  [and]  terrible.” 
v.  5.  St.  Jerome  exactly  as  in  text,  as  to  first  hemistich — “  Gloriam 
Jacob  quam  dilexit  ”  ( =  “  the  glory  of  Jacob  which  [glory,  to 
wit]  He  loved”).  Instead  of  avrov,  avtou(  His),  many  MSS.  of  LXX. 
have  kavrw,  heavtd  (for  Himself);  the  Roman  Psalter,  “elegit  nos  in 
hereditatem  sibi  ”  (He  chose  us  as  an  inheritance  for  Himself). 
“Glory  of  Jacob”  in  apposition  with  “inheritance,”  both  meaning 
the  Promised  Land  granted  anew  to  Israel,  by  the  overthrow  of 
the  would-be  spoiler,  v.  6.  “  Gone  up  ”  to  Heaven,  whence  He 
had  descended  for  the  rescue  of  His  people,  who  with  the  voice 
of  thanksgiving  and  triumphant  exultation  greet  His  return, 
v.  7.  St.  Jerome  “Canite”  (sing-ye).  v.  8.  St.  Jerome,  “  Canite 
erudite  ( =  sing  skilfully),  either  as  regards  the  chant,  or  the 
contents  of  the  song.  ’Mas’kil  may  be  used  adverbially  here, 
then  the  Vulgate  is  right,  or  it  may  be  a  noun,  then  it  will  mean 
a  Psalm  composed  (as  regards  melody,  or  wording)  with  skill, 
v.  10.  St.  Jerome,  “Principes  populorum  congregati  sunt;  populus 
Dei  Abraham  :  quoniam  Dii  scuta  terras  vehementer  elevati 
sunt”  (  =  The  princes  of  nations  are  gathered  together ;  a  people 
of  the  God  of  A.  :  for  the  gods  the  shields  of  the  earth  are 
greatly  exalted).  LXX.  read  uim  (with)  for  “ am  of  present  text, 
hence,  “  with  the  God  of  Abraham  :  For  of  God  ( Oeov ,  theoii)  are 
the  mighty  ones  of  the  earth,  they  are  greatly  exalted.”  Du  (the 
gods)  of  Vulgate  may  be  a  lapsus  styli  for  Dei  (  =  of  God,  God’s). 
“  Shields  ”  =  rulers,  cf.  Osee  iv.  18.  “Exalted”  repeats  “He  is 
gone  up  ”  of  v.  6.  The  old  Italic  Psalter  reads,  “  For  to  God 
( =  Deo)  [belong]  the  mighty  ones  of  the  earth,  they  are  greatly 
exalted;”  LXX.  (Cod.  Vatican.)  will  bear  the  same  rendering, 
“  For  God’s  mighty-ones,”  &c. 


I J2 


PSALM  4;  (48). 


PSALM  4;  (48). 

1.  A  Song,  a  Psalm;  to 
the  sons  of  Qorach. 

2.  Great  is  YaUWeU,  and 
to  be  highly  praised  :  In  the 
city  of  our  God,  in  the 
mountain  of  His  holiness. 

3.  Beauteously  elevated, 
the  joy  of  the  whole  earth, 
are  Mount  Tsiyyon,  [and] 
the  angle  of  the  north  :  The 
city  of  the  great  King. 

4.  God  makes  -  Himself- 
known  in  her  palaces  for  a- 
high-tower. 

5.  For,  lo,  the  kings  met: 
They-passed-along  together. 

6.  They  saw,  then  were- 
they  -  astounded  :  They- 
were  -  confounded,  bewil¬ 
dered  ; 

7.  Trembling  took-hold  of 
them  there :  Pain,  as  of  a 
woman-in-travail. 

8.  With  an  East  wind : 
Didst  -  Thou  -  shatter  the 
ships  of  Tar’shish. 

9.  As  we-have-heard,  so 
have-we-seen  in  the  city  of 
Y^HW^H  Ts’bhaoth,  in  the 
city  of  our  God :  God  will- 
establish  her  for  ever.  Selah. 

10.  We-have-thought  of 


PSALM  47  (48). 

1.  A  Psalm  of  praise  for 
the  sons  of  Core,  on  the 
second  [day]  of  the  week. 

2.  Great  is  the  Lord,  and 
greatly  to-be-praised  :  In 
the  city  of  our  God,  in  His 
holy  mountain. 

3.  Firmly-stands  Mount 
Sion,  to  the  joy  of  the  whole 
earth,  [on]  the  sides  of  the 
north  :  The  city  of  the  great 
King. 

4.  God  is-known  in  her 
palaces,  when  He-under- 
takes-to-protect  her. 

5.  For,  lo,  the  kings  of 
the  earth  were-assembled : 
They-came  together. 

6.  [When]  they  saw,  then 
were-they  amazed  ;  They- 
were  troubled,  terrified ; 

7.  Trembling  seized  them, 
There  were  pangs ;  As  of  a 
woman-in- travail. 

8.  With  a  furious  gale 
didst-Thou-shatter  the  ships 
of  Tharsis. 

9.  As  we-have-heard,  so 
have-we-seen  in  the  city  of 
the  Lord  of  hosts,  in  the 
city  of  our  God  :  God  has- 
founded  her  for  ever. 

10.  We-have-thought  of 


fSALM  47  (48). 


173 


Thy  loving  -  goodness,  O 
God :  In  the  midst  of  Thy 
temple. 

11.  As  is  Thy  Name,  O 
God,  So  is  Thy  praise  to  the 
ends  of  the  earth :  Thy 
right-hand  is-full  of  justice. 

12.  Let  Mount  Sion  be- 
glad,  Let  the  daughters  of 
Y’hudhah  rejoice :  Because 
of  Thy  judgments. 

13.  Walk-round  Sion,  and 
make  -  the  -  circuit  thereof  : 
Tell-ye  her  towers. 

14.  Set  your  heart  (i.e., 
Mark-well)  to  her  outwork, 
Pass-through  her  palaces : 
That  you  may- tell  [it]  to  a 
generation  following ; 

15.  That  such  is  our  God 
for  ever  and  aye :  He  will- 
guide  us-[unto]  death  (?). 


Thy  mercy,  O  God :  In  the 
midst  of  Thy  temple. 

11.  As  is  Thy  Name,  O 
God,  So  too  is  Thy  praise  to 
the  ends  of  the  earth  :  Thy 
right-hand  is  full  of  justice. 

12.  Let  Mount  Sion  re¬ 
joice,  And  let  the  daughters 
of  Juda  exult:  Because  of 
Thy  judgments,  [O  Lord]. 

13.  Walk-round  Sion,  and 
make  -  the  -  circuit  thereof  : 
Tell-ye  of  her  towers.  (Tell 
ye  her  towers.) 

14.  Mark  -  well  her 
strength,  contemplate  -  in  - 
detail  her  palaces  :  That 
you-may-tell  the  next  gen¬ 
eration  ; 

15.  That  such  is  our  God 
for  ever  and  aye  :  He  shall- 
guide  us  for  evermore. 


This  Psalm  dwells  on  the  details  of  the  deliverance  com¬ 
memorated  in  the  two  foregoing  poems.  The  city  miraculously 
preserved  from  imminent  destruction,  the  hallowed  Mount 
crowned  with  the  Temple  are  a  standing  manifestation  of  God’s 
might,  of  His  grandeur,  and  call  for  grateful  praise.  Next,  we 
are  told  (vv.  4 — 9)  of  a  hostile  league  banded  together  against 
Sion,  but  forced  to  retire  panic-stricken ;  a  fresh  confirmation  of 
the  records  of  God’s  ever  watchful  care  over  Israel.  This  deliver¬ 
ance  is  celebrated  with  festive  rejoicings  and  thanksgiving 
(vv.  10 — 12).  Great  as  was  the  peril,  the  towns  of  Juda,  the  walls 
and  palaces  of  their  metropolis,  will  be  seen  to  be  unscathed. 
Such  mercies  may  not  be  forgotten,  but  are  to  be  recorded  for 
future  generations  (vv.  13 — 15). 

v.  1.  “A  song”  (  =  Shir )  implies  “praise.” 


“Second  of  the 


PSALM  4;  (48). 


week,”  in  LXX.  may  refer  to  the  custom  (if  such  there  were)  of 
the  Greek-speaking  synagogues,  who  may  have  sung  this  Psalm 
on  Mondays,  v.  3.  “  Beautiful  in  height,”  i.e.,  “  Mount  Sion  rises 
beautifully,”  is  one  of  many  guesses,  noph  ( =  height  ?)  occurring 
here  only  in  the  Hebrew  Scriptures.  Targum,  “  Fair  as  a  bride¬ 
groom.”  With  Joseph  Qimchi  noph  is  “climate,”  hence  he 
renders  it  as  referring  to  the  salubrity  of  Mount  Sion  and  of  the 
city.  David  Qimchi  takes  it  to  mean  “track,”  “region” — the 
most  beautiful  spot  on  earth.  St.  Jerome  (specioso  germine) 
seems  to  agree  with  the  view  that  noph  nuph  (in  Talmud  = 

“  branch  ”)  refers  to  the  olive-groves  planted  around  the  city. 
LXX.  translate  freely — The  city  of  the  great  king  is  well-rooted 
(well-planted),  &c.  “  Angle,”  lit .,  “  the  two  sides  (Dual)  of  the 

north.”  By  some  this  verse  is  understood  to  set  forth  the  three 
main  features  of  the  city;  (1)  Mount  Sion;  (2)  the  N.E.  side, 
including  Mount  Moriah  and  the  Temple;  (3)  the  city  taken  as 
a  whole.  “City  of  the  .  .  .  King,”  cf.  St.  Matt.  v.  35.  vv.  5—8 
describe  the  enemies’  overthrow.  The  allied  kings  (the  vassals, 
may  be,  of  Sennacherib)  joined  their  forces,  “  crossed  ”  the 
Euphrates,  or  “passed  through  Palestine.”  v.  6.  “They  saw,” 
they  soon  experienced  what  God  had  in  store  for  them,  “then 
were  they  astounded.”  &c.  v.  7.  “Terror”  (St.  Jerome,  “horror”) 
made  them  suffer  the  pangs  of  parturition,  v.  8.  “  Ships  ”  (cf. 
Isai.  ii.  16);  the  proud  and  arrogant  enemy  swept  away  by  the 
wrath  of  God,  as  by  a  gale  from  the  East.  Literally ,  these  were 
large  ships  of  burden  trading  to  the  Phoenician  settlement  of 
Tarshish,  Tharsis,  or  Tartessus  (=  several  variants  of  the  same 
name),  situated  near  Cadiz.  In  the  Hamitic  tongue  (probably 
that  of  the  Phoenician  sea-board,  when  the  early  settlers  sailed  to 
Spain),  it  is  said  to  mean  “  a  younger  brother,”  a  meet  name  for 
a  colony,  vv.  9,  10.  The  present  deliverances  vouch  for  all  that 
is  recorded  of  God’s  special  love  for  Israel.  He  has  preserved, 
and  will  continue  to  preserve,  “the  city  of  our  God,”  cf.  Job 
xlii.  5.  v.  10.  “Thought  on,”  lit,,  “  compared,”  compared  present 
mercies  with  those  handed  down  to  us  by  tradition.  “  Suscepimus  ” 
of  Vulgate  comes  from  too  literal  a  rendering  of  V7 reXafio/mev 
(hypeldbomen)  of  LXX.  v.  11.  All  who  hear  of  our  deliverance 
(“Thy  Name”)  will  praise  Thee,  who  hast  executed  righteous 


PSALM  48  (49). 


175 


vengeance  on  our  foes.  v.  12.  “Mount  Sion,”  Jerusalem  and  its 
inhabitants.  “Daughters  of  Judah,”  towns  and  villages  saved 
from  devastation  by  the  overthrow  of  Sennacherib.  “  Daughters  ” 
for  “towns,”  cf.  Numb.  xxi.  25;  Jos.  xvii.  16.  vv.  13 — 15.  Go 
and  see  for  yourself  that  Jerusalem  is  unscathed,  and,  under 
God’s  protection,  and  will  evermore  so  abide.  “Tell  ye  in  her 
towers,”  “in”  of  LXX.  and  Vulgate  (not  in  text),  may  mean, 
“  when  standing  on  her  towers,  you  survey,  &c.,  tell  what  has  met 
your  eye.”  Pass  through  ( pass’gu  of  text),  occurs  nowhere  else 
in  the  Hebrew  Scriptures ;  in  Chaldee  it  means  “  divide  into 
pieces ;  ”  but  “  division  ”  applied  to  mental  acts  passes  into  the 
meaning  of  discerning,  distinguishing.  Gesenius,  “divide  her 
palaces,”  i.e.,  “go-round  them,”  or,  “accurately  contemplate,”  &c. 
v.  15.  “Unto  (until)  death.”  LXX.,  “for  evermore;”  perhaps, 
only  a  musical  direction  ? 


PSALM  48  (49). 

1.  For  the  Chief-Mu¬ 
sician  ;  to  the  sons  of 
Qorach,  a  Psalm. 

2.  Hear  this,  all  ye 
peoples :  Give-ear,  all  ye  in¬ 
habitants  of  the  world : 

3.  Both  sons  of  man  (i.e., 
low)  and  sons  of  some-one 
(i.e.,  high)  :  Rich  and  poor 
alike. 

4.  My  mouth  shall-speak 
wisdom :  And  the  medita¬ 
tion  of  my  heart  understand¬ 
ing. 

5.  I-will-incline  mine  ear 
to  a  parable  :  I-will-disclose 
my  dark-saying  on  [i.e.,  to 
the  accompaniment  of]  the 
harp. 


PSALM  48  (49). 

1.  For  the  end,  to  the 
sons  of  Core,  a  Psalm. 

2.  Hear  these  [words,]  all 
ye  peoples :  Hearken,  all  ye 
that  dwell  in  the  world  : 

3.  Both  sons  of  [mean] 
men,  and  sons-of  [great] 
men :  Rich  and  poor  alike. 

4.  My  mouth  shall-speak 
wisdom :  And  the  medita¬ 
tion  of  my  heart  under¬ 
standing. 

5.  I-will-incline  mine  ear 
to  a  parable  :  I-will-solve  my 
problem  on  the  harp. 


PSALM  48  (49). 


176 


6.  Why  should-I-fear  in 
the  days  of  evil :  [When]  the 
iniquity  of  them-that-dog- 
my-heels  compasses  me? 

7.  Who  trust  in  their 
wealth :  And  boast-them- 
selves  in  the  abundance  of 
their  riches ; 

8.  One  of  them  can  in  no 
wise  redeem  another  (i.e.,  lit., 
a  brother)  :  He-cannot-give 
to  God  a  ransom  for  him : 

9.  (For  too  dear  is  their 
life’s  redemption,  And  it-fails 
for  ever  ;  or ,  he-must-let-it- 
alone  for  ever) : 

10.  So  that  he-should- 
live-on  interminably:  Not 
see  the  pit  (or,  corruption). 

11.  For  he-must-see  [it]; 
Wise-men  must-die ;  Alike 
the  fool  and  brutish-man 
must-perish  :  And  leave 
their  wealth  to  others. 

12.  Their  inward  [convic¬ 
tion]  is  [that]  their  houses 
[are  to  last]  for  ever,  Their 
dwellings  to  generation  and 
generation  :  They-proclaim 
their  names  over  lands. 

13.  Nevertheless  man 
abides  not  in  honour :  He- 
is-like  the  beasts  that  perish. 

14.  This  is  the  way  of 


6.  Why  should-I-fear  in 
the  evil  day?  The  iniquity 
of  my  heel  shall-compass 
me : 

7.  They  that  trust  in  their 
strength  :  And  boast-them- 
selves  in  the  abundance  of 
their  riches. 

8.  A  brother  cannot  re¬ 
deem,  shall  a  man  redeem? 
He-cannot-give  to  God  a 
ransom  for  himself, 

9.  Or  his  life’s  redemp¬ 
tion-price,  Though  he  labour 
for  ever, 

10.  And  live  to  the  end. 

11.  Shall  he  not  see  cor¬ 
ruption,  When  he-sees  wise- 
men  dying  ?  Alike  the 
senseless-man  and  the  fool 
must  -  perish  :  And  they- 
must-leave  their  riches  to 
strangers  : 

12.  And  their  sepulchres 
are  their  houses  for  ever ; 
Their  abodes  in  all  genera¬ 
tions  :  They  -  have  -  called 
their  lands  after  their  own 
names. 

13.  But  man,  being  in 
honour,  understands  not : 
He-puts  -  himself  -  on-a-level 
with  senseless  cattle,  and  is 
like  to  them. 

14.  This  way  of  theirs 


PSALM  48  (49). 


them  whose  [attribute  is] 
folly :  Yet  their  posterity 
approve  their  sayings ; 
Selah. 

15.  Like  sheep  they-are- 
folded  in  Sheol ;  Death  is- 
their-shepherd  ;  And  the  up¬ 
right  shall-rule  over  them  in 
the  morning ;  And  their 
form  is  for  corruption,  Sheol 
shall  be  its  dwelling. 


16.  Yet  God  will-redeem 
my  life  from  the  power  of 
Sheol :  For  He-will-take  me. 
Selah. 

17.  Fear  not,  when  one  is- 
enriched :  When  the  glory 
(i.e.,  wealth)  of  his  house  is- 
increased : 

18.  For  when  he-dies  he- 
shall  -  take  nothing  :  His 
glory  shall  not  descend  after 
him. 

19.  Though  in  his  lifetime 
he-bless  his  soul :  And  men- 
praise  thee  when  thou  pros- 
perest ; 

20.  [Yet]  shall-it-come  to 
the  generation  of  his  fathers  : 
Who  nevermore  see  the 
light. 

21.  Man  that  is  in  honour, 
and  understands  not :  Is 
comparable  to  the  beasts 
[that]  perish. 

M 


leads  them  to  a  fall :  Yet 
afterwards  men  will-approve 
their  sayings. 

15.  Like  sheep,  they  are 
laid  in  the  nether-world ; 
Death  shall-be-their-shep- 
herd ;  And  the  just  shall- 
rule  over  them  in  the 
morning ;  And  their  help 
shall  -  wear  -  away  in  the 
nether-world  far  off  from 
their  glory  (or,  so  as  to  have 
no  longer  any  glory). 

16.  Yet  God  will-redeem 
my  life  from  the  power  of 
the  grave  :  When  He-shall- 
take  me. 

17.  Fear  not  when  one  is 
enriched :  And  when  the 
glory  of  his  house  is  in¬ 
creased. 

18.  For  when  he-dies,  he- 
shall  -  take  nothing :  Nor 
shall  his  glory  descend  with 
him. 

19.  His  soul  is  indeed 
blessed  in  his  lifetime :  He- 
will-praise  thee,  when  thou- 
dost-good  to  him : 

20.  He  -  shall  -  go  to  the 
generation  of  his  fathers : 
He  shall  nevermore  see  light. 

21.  Man,  being  in  honour, 
understands  not :  He  is 
comparable  to  the  senseless 
cattle,  and  is  like  them. 


i;8 


PSALM  48  (49). 


Both  in  the  text  and  in  the  versions  (LXX.  and  Vulgate)  a 
Psalm  most  difficult  to  understand.  Its  close  connection  with 
Pss.  xxxvi.  (37)  and  lxxii,  (73)  is  obvious  at  a  glance;  they  deal 
with  the  anomalies  of  this  life,  the  prosperity  of  the  wicked,  the 
afflictions  of  the  just.  But,  while  in  Ps.  xxxvi.  (cf.  vv.  25,  29), 
the  rectification  is  looked  for  in  some  turn  of  fortune  brought 
about  by  God’s  fatherly  care  for  His  faithful  servants,  in  this,  and 
in  lxxii.,  the  issue,  which  is  to  justify  God’s  ways  to  men,  is  pro¬ 
rogued  to  the  life  to  come.  In  both  Psalms  we  are  impressed 
with  the  poet’s  firm  conviction  that,  in  the  next  world,  there  will 
be  a  due  apportionment  of  rewards  and  of  punishments.  A 
comparison  of  the  two  Psalms  will  bring  to  light  several  striking 
coincidences  of  thought  and  expression.  Still  there  are  differ¬ 
ences  ;  in  lxxii.  the  author  unveils  to  us  his  inner  conflict  with 
unbelief ;  while  here,  the  poet’s  faith  is  firmly  established ;  his 
utterance  is  that  of  a  teacher,  whose  line  of  thought  and  forecasts 
belong  rather  to  the  late  Prophetic,  than  to  David’s  time. 

After  an  exordium  (vv.  2 — 6)  comes  a  “ parable”  setting  forth 
the  hopes  and  aspirations  of  the  worldly-minded  and  of  the  godly 
(vv.  7 — 15);  the  Psalm  closes  with  an  epilogue  dealing  with  the 
drawbacks  of  worldly  prosperity,  v.  2.  He  addresses  thoughtful 
men  of  all  countries  and  conditions,  “  Both  Vney'ddam  ( =  sons  of 
man,  sons  of  the  ground  ?),  and  Untyish  (sons  of  man,  of 
somebody)  ”  =  “low  and  high,”  in  a  word,  all  dwellers  in  this 
transitory  state  ( cheled  =  fleeting  life).  “Ye  that  dwell  in  time”  were 
as  good  a  rendering;  cf.  1  St.  John  ii.  17 — *007x09,  kosmos  (  =  the 
world),  v.  4.  “Wisdom,”  “understanding.”  Plurals  (“emphatic 
Plurals”)  in  text;  wisdom  both  theoretical  and  practical,  v.  5. 
The  poet  here  speaks,  not  in  his  own,  but  in  the  person  of  all 
perplexed  inquirers.  “  I  will-incline,”  &c.  I  will  keep  mine  ear 
open  to  the  Divine  inspiration  imparting  to  me  the  true  view  of 
the  lot  of  the  oppressors  and  the  oppressed ;  or,  I  will  prepare  to 
deal  adequately  with  my  subject-matter.  “Parable”  (in  text 
mashal),  not  a  mere  “  similitude,”  but  meaning  here  a  hortatory 
illustration.  “My  dark-saying,”  chidhathi ;  St.  Jerome,  “my 
enigma;”  LXX.,  7rpo/3\r]/jLa  (j>rbb/eema) ;  Vulgate,  “propositionem  ” 
(  =  subject-matter,  theme) ;  chidhah  (here  =  the  knotty  problem  so 
difficult  to  solve  by  unaided  human  reason ;  or,  “  an  utterance 


PSALM  48  (49). 


1 79 


full  of  deep  meaning”),  v.  6.  The  beginning  of  the  “parable,” 
wherein  are  set  forth  and  contrasted  the  respective  hopes  of  the 
just  and  of  the  well-to-do  worldlings.  “  Iniquity  of  my  heels,” 
i.e.,  of  them  that  lie  in  wait  for  me,  “ dog  my  heels”  persecute  me. 
v.  7  characterizes  these  persecutors,  their  haughty  insolence,  and 
arrogant  bearing  towards  the  poet.  Chel ,  rendered  “  strength  ”  by 
LXX.,  St.  Jerome,  and  Vulgate  (that  is  one  of  its  meanings),  but 
the  parallelism  requires  “wealth.”  vv.  8 — n.  Literally ,  “A 
man  ”  ( =  “  one,”  cf.  German  man)  “  cannot  redeeming  redeem  ” 
( =  can  in  nowise  redeem)  a  brother  ( =  a  fellow-man),”  i.e., 
“  though  never  so  rich,  he  cannot  redeem  his  fellow  from  death.” 
v.  9  may  be  taken  as  a  parenthesis.  LXX.  had  the  same  text, 
but  have  vocalized  it  somewhat  differently,  e.g.,y’qdr  (price)  for 
yeqar  (it  will  be  costly  =  “  too  dear  ”).  LXX.  seem  to  have  taken 
ekopiasen  {kopicin  -  kopazein)  in  the  sense  of  “leaving  off” 
(quiescet  of  St.  Jerome),  which  is  pretty  close  to  the  text,  “he- 
must-let-it-alone  ” — or  “  it  fails  for  ever,”  i.e.,  the  attempt  to  save 
any  man  from  death  must  surely  fail.  Vulgate  takes  it  to  mean 
getting  worn  out  by  toil  or  trouble,  and  may  (perhaps)  mean — 
“  Nor  the  ransom-price  of  his  life  ”  (death  being  the  penalty  of 
sin),  labour  as  he  may  (in  amassing  wealth  ?),  though  he  live 
and  strive  for  ever.  v.  10  is  the  apodosis  of  v.  8.  v.  n.  “Wise 
men,”  “fools,”  “the  brutish  (carnal,  sensual)  man”  designate  the 
universality  of  mankind,  v.  12.  A  description  of  the  arrogant 
worldlings  of  v.  7.  For  qir’bam  (their  innermost  thought,  con¬ 
viction)  of  present  text,  LXX.,  Targum,  and  many  Rabbis,  read 
qib’ram  (their  grave).  “They  proclaim,”  &c.  (perhaps)  “they 
would  fain  immortalize  their  names  by  calling  their  lands  by 
their  names.”  St.  Jerome — “they  have  called  lands  by  their  own 
names.”  v.  13.  Rather,  “Man  [being]  in  honour,  abides  not” 
(in  text  bal-yalin ),  instead  of  which  LXX.  read  as  in  v.  21,  yabin 
(he  understands,  considers  not  =  ou  sy?ieeke).  This  may  mean  that 
man,  be  he  who  he  may,  despite  the  pomp  of  his  surroundings, 
must  perish  like  the  beast,  nidh-mH  ([that]  perish),  which,  as 
R.  Qimchi  allows,  may  mean  “likened  to;”  St.  Jerome’s 
“exaequatus  est”  (is  put  on  a  level).  Targum,  “The  sinner  shall 
not  abide  in  honour  with  the  just :  he  is  like  the  brute  which  is 
held  in  no  account.”  v.  14.  lit.,  “This  their  way  to  whom  is 


PSALM  48  (49). 


i8o 


folly.”  “This”  refers  to  v.  12.  “Approve,”  R.  Qimchi, 
St.  Jerome,  and  others,  prefer  “run”  ( current ),  i.e.,  “their  pos¬ 
terity  run  ”  (  =  regulate  their  conduct)  by  their  maxims.  Another 
rendering  of  hemistich  a,  “This  the  way  of  theirs  is  their  con¬ 
fidence.”  For  “folly,”  “confidence,”  LXX.  have  skdnda/on 
(scandal,  stumbling-block,  an  occasion  of  fall),  probably  reading 
viikttshol  (stumbling-block)  instead  of  kesel  of  the  present  text. 
Targum,  “But  at  their  death,  they  shall  pay  with  their  mouth  the 
penalty  of  their  sins  in  the  world  to  come,”  evidently  eluding  the 
difficulty,  v.  15.  “like  sheep  they  place  [them]  in  Sheol,”  i.e., 
they  thrust  them  down  thither.  “Morning,”  when  the  just  are 
released  from  the  gloom  of  death,  they  shall  be  left  a  prey  to 
corruption;  cf.  Malac.  iv.  3.  “Their  form”  ( tsuram ),  tsur 
(stone,  rock ;  hence,  refuge),  here  rendered  figura  ( =  shape)  by 
St.  Jerome,  charakteer  (distinctive  mark)  by  Aquila,  to  krataion 
(might)  by  Symmachus,  agreeing  with  “strength”  of  R.  Qimchi, 
and  approximating  to  boe'etheia  (auxilium,  help)  of  LXX.  and 
Vulgate.  Revised  Version  renders,  “  And  their  beauty  ( al .  form) 
shall  be  for  Sheol  to  consume,  that  there  be  no  dwelling  for  it.” 
LXX.  and  Vulgate  render  mid  but  (dwelling-place)  “glory,”  may 
be  in  the  sense  of  a  magnificent  abode.  In  Vetus  Itala  and 
some  few  Greek  MSS.  we  read,  “  a  gloria  sua  expulsi  sunt  ”  (they 
are  driven  forth  from  their  glory),  v.  16  replies  to  “What  (why) 
should  I  fear?”  &:c.,  contrasts  the  lot  of  the  worldling  with  that 
awaiting  the  upright;  cf.  Ps.  lxii.  (73)  24.  “Take,”  “receive,” 
may  perhaps  refer  to  the  assumption  of  Enoch,  of  Elias  (Gen.  v. 
24;  4  (2)  Kings  ii.  10).  vv.  17 — 21.  An  epilogue.  “Fear  not,” 
&c.,  for  God’s  dealings  with  man  are  not  confined  to  this  life, 
v.  18.  “Nothing,”  ///.,  “not  the  all”  {Id  hakkol ),  common 
Hebraism,  v.  19.  “Bless  his  soul  ”  =  bless  himself,  congratulate 
himself  on  his  wealth  (cf.  St.  Luke  xii.  19;  xvi.  25).  Be  not 
dazzled  by  the  prosperity  of  the  ungodly,  nor  by  the  flattery  that 
usually  pays  homage  to  it.  v.  20.  “  It  ”  =  his  soul,  himself. 
“Light”  of  life,  cf.  lv.  (56)  14.  v.  21.  “Understands  not,”  whose 
thoughts  and  aspirations  are  limited  to  this  life. 


PSALM  49  (50). 


l8l 


PSALM  49  (50). 

1.  A  Psalm,  to  Asaph. 
’El,  ’Elohim,  YaRWeU,  has- 
spoken,  and  called  the  earth  : 
From  the  rising  of  the  sun, 
unto  the  going-down  there¬ 
of. 

2.  Out  of  Tsiyyon,  the 
perfection  of  beauty,  God 
has-shone-forth. 

3.  Our  God  shall-come, 
and  shall  by  no  means  keep 
silence ;  A  fire  shall-devour 
before-Him ;  And  around 
Him  it-is-stormed  exceed¬ 
ingly  (i.e.,  it  shall  be  very 
stormy). 

4.  He  -  shall  -  call  to  the 
heavens  above  :  And  to  the 
earth,  that  He-may-judge 
His  people :  (Heb.  x.  30.) 

5.  Gather  My  pious-ones 
together  unto  Me  :  That- 
have-made  a  covenant  with 
Me  over  sacrifice. 

6.  And  the  heavens  de¬ 
clare  His  justice:  For  God 
He  is  judge.  Selah. 

7.  Hear,  My  people,  and 
I-will-speak ;  Israel,  and  I- 
will  -  testify  against  thee  : 
God,  [even]  thy  God  am  I. 

8.  Not  for  thy  sacrifices 
can-I-find-fault  with  thee : 
Nay,  thy  burnt-offerings  are 
before  Me  continually. 


PSALM  49  (50). 

1.  A  Psalm  of  Asaph.  The 
God  of  gods,  the  Lord  has- 
spoken,  and  summoned  the 
earth  from  the  rising  of  the 
sun  to  [its]  going-down  : 

2.  Out  of  Sion  [comes]  the 
excellence  of  His  beauty ; 

3.  God,  our  God  shall- 
come  manifestly,  and  shall 
not  be  silent ;  A  fire  shall- 
be-kindled  before  Him ; 
And  around  Him  [shall 
rage]  a  violent  storm. 

4.  He-shall-summon  the 
heaven  above :  And  the 
earth,  that  He-may-judge 
His  people :  (Heb.  x.  30.) 

5.  Gather-ye  His  saints 
together  unto  Him :  That 
made  a  covenant  with  Him 
upon  sacrifices. 

6.  And  the  heavens  de¬ 
clare  His  justice:  For  God 
is  judge. 

7.  Hear,  My  people,  and 
I-will-speak,  Israel,  and  I- 
will-testify  to  thee ;  I  am 
God,  thy  God. 

8.  I-cannot-find-fault  with 
thee  on  account  of  thy  sacri¬ 
fices  :  For  thy  holocausts 
are  before  Me  continually. 


1 82 


PSALM  49  (50). 


9.  I -will-take  no  young- 
bull  out  of  thy  house  :  [Nor] 
he-goats  out  of  thy  folds ; 

10.  For  to  Me  (i.e.,  Mine) 
is  every  beast  of  the  forest : 
The  quadrupeds  on  the  hills 
of  a  thousand  (or,  where  a 
thousand  are). 

11.  I-know  every  fowl  of 
the  mountains :  And  the 
wild-beasts  of  the  field  are 
with  (beside)  Me  (in  My 
mind  [  ?]). 

12.  If  I-were-hungry,  I 
would  not  tell  thee  :  For  the 
world  is  Mine  and  the  ful¬ 
ness  thereof. 

13.  Will-I-eat  the  flesh  of 
bulls?  Or  drink  the  blood 
of  he-goats? 

14.  Offer  to  God  the  sacri¬ 
fice  of  thanksgiving :  And 
pay  thy  vows  to  “El’yon  (i.e., 
Most  High)  : 

1 5.  And  call  upon  Me  in 
the  day  of  trouble  :  I-will- 
deliver  thee,  and  thou-shalt- 
glorify  Me. 

16.  But  to  the  wicked 
God  saith,  “  What  to  thee  to 
declare  My  statutes :  And 
that-thou-takest  My  cove¬ 
nant  upon  (i.e.,  in)  thy 
mouth  ? 

17.  “  Since  thou  hatest 
correction  :  And  castest  My 
words  behind  thee. 

18.  “  When  thou  -  seest 


9.  I-will-take  no  bullocks 
out  of  thy  house  :  Nor  he- 
goats  from  thy  flocks. 

10.  For  all  the  beasts  of 
the  forests  are  Mine :  The 
cattle  on  the  mountains  and 
oxen. 

11.  I-know  all  the  fowls 
of  the  sky :  And  the  beauty 
of  the  field  is  with  Me  (i.e., 
Mine). 

12.  Were  -  I  -  hungry,  I 
would  not  tell  thee :  F or 
Mine  is  the  world  and  the 
fulness  thereof. 

13.  Will-I-eat  the  flesh  of 
bulls?  Or  drink  the  blood 
of  goats? 

14.  Offer  to  God  the 
sacrifice  of  praise  :  And  pay 
thy  vows  to  the  Most-High  : 

15.  And  call  upon  Me  in 
the  day  of  trouble  :  I-will- 
deliver  thee,  and  thou-shalt- 
honour  Me. 

16.  But  to  the  sinner  God 
says,  “  Why  dost-thou-de- 
clare  My  precepts :  And 
take-up  My  testament  in  thy 
mouth  ? 

17.  “  Whereas  thou-hatest 
instruction  :  And  castest  My 
words  behind  [thee]. 

1 8.  “  If  thou  -  sawest  a 


PSALM  49  (50). 


183 


a  thief,  thou  -  hast  -  thy- 
pleasure  along  with  him : 
And  with  adulterers  is  thy 
portion  ; 

19.  “  Thou  -  givest  thy 
mouth  to  evil  :  And  thy 
tongue  frames  deceit 

20.  “  Thou  -  sittest  [and] 
speakest  against  Thy 
brother :  Against  the  son  of 
thy  mother  thou-givest  a 
thrust  (i.e.,  slanderest). 

21.  “  These  -  things  hast- 
thou-done,  and  I-was-silent ; 
Thou-deemedst  that  I  was 
altogether  like  thee  :  I-will- 
confute  thee,  and  set-proofs- 
in-order  before  thine  eyes.” 

22.  Now  do-consider  this, 
ye-that-forget  God :  Lest  I- 
rend  [you]-in-pieces,  and 
there  be  no  deliverer. 

23.  Whoso  -  offers  -  the- 
sacrifice  of  thanksgiving 
glorifies  Me :  And  [such  a 
one]  prepares  a  way  [where¬ 
by]  I-will-show  him  the  sal¬ 
vation  of  God. 


thief,  thou  -  rannest  -  along 
with  him :  And  didst-cast- 
in  thy  lot  with  adulterers. 
(Cf.  1  St.  Peter  iv.  4.) 

1 9.  “  Thy  mouth  over¬ 
flows  with  wickedness,  And 
thy  tongue  frames  deceit. 

20.  “  Thou  -  sittest  and 
speakest  against  thy 
brother :  And  didst-set  a 
stigma  on  thine  own  mothers 
son ; 

21.  “  These-things  hast- 
thou-done,  and  I-was-silent ; 
Thou  -  thoughtest  wickedly 
that  I-should-be  like  thee  : 
I-will-confute  thee,  and  set 
[thine  offences]  before  thine 
eyes.” 

22.  Look  to  this,  ye  that 
forget  God :  Lest  He-carry 
[you]  off,  and  there  be  none 
to  deliver. 

23.  The  sacrifice  of  praise 
honours  Me :  And  there  is 
the  way  wherein  I-will-show 
him  the  salvation  of  God. 


A  Divine  rebuke  of  sheer  routine  and  of  spiritless  formalism 
in  public  worship.  The  tone  and  contents  of  the  Psalm 
harmonize  with  Isai.  i.  and  Micheas  vi.  6 — 8.  The  superscrip¬ 
tion  “To  (for)  Asaph” — Targum,  “  By  the  hand  of  Asaph” — does 
not  necessarily  imply  authorship,  though  this  be  not  wholly 
improbable.  In  2  Paral.  (Chron.)  xxix.  30,  Asaph  is  mentioned 
as  an  author,  which,  however,  is  no  certain  proof  that  his  works 
are  still  extant.  The  form  and  character  of  the  Psalm  seem 


184 


PSALM  49  (50), 


incompatible  with  so  early  a  date  as  the  Davidic  period,  and 
favour  the  view  that  the  Title  and  its  rendering  in  the  Targum 
may  be  taken  to  imply  that  the  Psalm  was  handed  to  an  Asaphite 
musical  guild  to  be  set  to  music,  and  sung  by  them.  That  such 
a  guild,  or  school,  was  instituted  by  David,  is  stated  1  Paral. 
(Chron.)  vi.  31 — 39;  xv.  16,  17.  In  the  proem  (vv.  1 — 6), 
God  appears  in  fire  and  storm,  summoning  the  nations  from  the 
ends  of  the  earth  to  witness  His  judgment  of  His  people, 
vv.  7 — 15.  He  needs  not  external  sacrifices,  but  accepts  hearts 
detached  from  sinful  affections,  the  sacrifice  of  thanksgiving,  and 
the  due  fulfilment  of  vows.  vv.  16 — 21.  He  rebukes  such  as, 
under  a  pretence  of  zeal  for  ritual  observance,  lead  abominable 
lives,  vv.  22,  23  sum  up  the  menaces  against  hypocrites,  and 
demand  the  inner  self-renouncement  of  a  grateful  heart. 

v.  1.  “El,  ’Elohim,  YtfHWAH,”  hardly  translateable ;  a  triplet 
of  Divine  Titles  in  apposition.  ’ El ,  the  God  of  sovereign  might ; 
’ Elohim ,  the  Judge,  the  object  of  worship;  YHWH,  the  Eternal, 
Immutable,  the  covenant  God.  Targum,  “  The  mighty  God,  the 
Lord;”  R.  Qimchi,  “The  Judge  of  judges;”  cf.  Jos.  xxii.  22, 
for  the  same  accumulation  of  Titles.  v.  2.  “Perfection  of 
beauty”  is  said  of  Sion,  cf.  Lam.  ii.  15;  1  Machab.  ii.  12. 
LXX.,  Vulgate,  and  St.  Jerome  (?)  apply  it  to  God;  LXX.,  “The 
excellence  of  His  beauty;  St.  Jerome,  “From  Sion  with  perfect 
beauty  (perfecto  decore)  God  has  appeared.”  LXX.,  Vulgate, 
render  “  shone  forth,”  “  shall  come  manifestly,”  and  run  it  into 
v.  3-  v-  3-  “  Keep  silence,”  an  emphatic  negative.  “  Fire,”  i.e., 
lightnings,  “  storm,”  the  usual  accompaniments  of  a  Theophany ; 
cf.  Exod.  xix;  Pss.  xvii.  (18)  8 — 16;  lxxvi.  (77)  17 — 19; 

xcvi.  (97)  4.  vv.  4 — 6.  Preparation  for  judgment,  v.  4.  The 
universe  is  summoned  to  witness  the  justice  of  God’s  judgment. 
“To  judge,”  &c.,  that  He  may  judge,  cf.  Heb.  x.  30.  v.  5. 
“Saints,”  i.e.,  Israel.  “Saints”  is  the  usual  designation  of  the 
faithful  in  the  Apostolic  writings ;  cf.  Exod.  xix.  6.  “  By  (lit., 

“over”)  sacrifice,”  “Made  covenant,”  lit.,  “Cutting,  striking  My 
covenant  ”  (cf.  “  strike  a  bargain  ”),  from  the  custom  of  slaying 
and  dividing  victims,  when  forming  any  solemn  league,  or 
covenant,  v.  6.  An  anticipatory  glance  at  the  issue  of  this 
Divine  assize,  v.  7.  “  Hear”  recalls  the  Slima  (“  Hear”)  of  Deut, 


PSALM  49  (50). 


185 


vi.  4,  and  introduces  a  Divine  expostulation,  v.  8.  Cf.  Isai.  i.  1 1 
— 14.  v.  10.  “Cattle,”  in  text,  behemoth  (  =  “  quadrupeds ”),  tame 
beasts  grazing  on  the  hills,  differing  from  those  which  serve  for 
daily  use,  and  are  kept  near  the  homestead ;  “  Oxen,”  the 
rendering  of  ’ eleph  in  text  by  R.  Moses,  LXX.,  Syriac,  Vulgate, 
but  by  St.  Jerome,  “in  montibus  millium  ”  (  —  on  the  mountains 
of  thousands).  In  Singular,  'eleph  — u  a  thousand,”  a  round 
number  here  indefinitely  put.  ’ Alaplii?n  (Plural  of  'eleph)  is  used 
for  “  cattle ,”  'eleph  never.  The  construction  in  text  is,  however, 
very  anomalous ;  the  rendering  “  upon  a  thousand  hills  ”  ( lit ., 
“hills  of  a  thousand”)  may  pass;  “hills  where  a  thousand 
(  =  thousands)  [are,  graze,  feed].”  v.  11.  “Wild  beast,”  in  text 
ziz  ;  LXX.  seem  to  have  read  ziv,  which,  in  the  Talmud,  is  used 
for  “  splendour,”  and  render  “  the  beauty  of  the  field,”  a  reference, 
may  be,  to  the  produce  that  was  the  matter  of  unbloody  offerings 
( minchdh ).  “With,  beside  Me,”  i.e.,  I  know  them,  and  can  take 

them  when  and  where  I  please.  St.  Jerome  renders  “wild 
beast,”  &c.,  “Universitas  agri”  (all  that  is  in  the  field),  v.  14. 
Whatever  the  sacrifice,  the  preparation  and  disposition  of  heart 
required  for  its  acceptance  ever  praises,  magnifies  God,  whether 
the  offerer,  conscious  of  guilt,  implores  the  Divine  mercy,  or 
craves  help  from  above,  or  pours  forth  his  thanks.  “  Praise,” 
“thanksgiving,”  here  are  the  several  acts  of  interior  worship, 
v.  16.  A  transition  from  the  warning  of  such  as  have  over-valued 
outward,  material  sacrifices,  to  the  reproof  and  threatening  of 
hypocrites.  “  Upon  thy  mouth,”  ever  speaking  of  it,  continually 
admonishing  others.  “  Covenant,”  /.<?.,  My  commandments,  cf. 
Ps.  xxiv.  (25)  14.  v.  18.  “Pleasure  along  with  him ;”  St.  Jerome, 
“thou  consentedst  with  him,”  but  LXX.,  Targum,  RR.  Rashi, 
Qimchi,  Aben  Ezra,  “thou  rannest  along  with  him,”  cf.  1  St.  Peter 
iv.  4.  “  And  with  adulterers  thy  portion,”  as  their  companion  and 
accomplice,  v.  19.  St.  Jerome,  “Os  tuum  dimisisti  ad  malitiam,” 

“  Thou  lettest  thy  mouth  go  (as  if  unbridled)  to  evil,  thy  tongue 
binds  together,  frames,”  &c.  v.  20.  “  Sittest  ” — not  in  judgment ; 
deliberate  action  is  here  meant.  “Thrust,”  or  “wound,”  in  text 
dophi ,  which  is  air.  My,  /.<?.,  occurs  not  elsewhere ;  rendered 
(conjecturally)  “a  thrust,”  “wound;”  St.  Jerome,  “thou  didst 
fabricate  reproach”  (fabicabaris  opprobrium).  The  “scandal,” 


PSALM  50  (51). 


186 


“stumbling-block”  of  LXX.  is  as  likely  to  be  correct  as  the  other 
guesses.  “  Thou  didst  set  a  stigma  on  thy  mother’s  son  ”  is 
suggested  by  the  parallelism,  v.  21.  “Silent.”  Targum,  “I  waited 
for  thy  conversion,”  “Thou  thoughtest,”  &c.  Aben  Ezra, 
Qimchi,  “  thou  fanciedst  that  thy  secret  sins  were  hid  from  Me,” 
“Thou  thoughtest  wickedly”  ( inique  of  Vulgate,  anomian  of  LXX.), 
whence,  “  existimasti  iniquitatem  ”  (thou  thoughtest  the  wicked- 
thought,  &c.,  of  Vetus  Itala).  “Wickedly”  comes  from  con¬ 
founding  two  very  similar  words  by  LXX.,  “  iniquity  ”( =  hawwoth ), 
and  “to  be,”  “being”  ( =  heyoth ),  easily  confounded  in  the  un¬ 
pointed  text — “  Thou  thoughtest  that  being  I  shall-be  ”  (  =  essendo 
ero),  /.<?.,  “that  I  really  was  like  thee.”  St.  Jerome,  “Existimasti 
me  futurum  similem  tui  ”  (thou  thoughtest  that  I  would  be  such 
as  thou),  vv.  22,  23.  Epilogue.  Punishment  threatened,  and  the 
essence  of  acceptable  sacrifice  set  forth,  v.  23.  “There.”  LXX. 
read  sham  (there),  for  sam  (  =  placing,  disposing).  St.  Jerome, 
“  And  whoso  orders  [his]  way  ”  (qui  ordinat  viam),  to  him  will  I 
show,  &c. 

Nota?idum. — In  Codex  Alexandrin.  of  LXX.,  thirty  Psalms 
are  lacking,  from  Ps.  xlix.  (50)  19,  exclusive,  to  lxxix.  11. 


PSALM  50  (51). 

1.  For  the  Chief  -  Mu¬ 
sician  ;  a  Psalm,  to  David, 

2.  At  the  coming  to  him 
of  Nathan  the  prophet; 
After  he-had-gone-in  to 
Bath-shabha.” 

3.  Be-gracious  to  me,  O 
God,  according  to  Thy 
loving-goodness  :  According 
to  the  multitude  of  Thy 
tender-mercies  blot-out  my 
transgressions. 

4.  Wash  me  thoroughly 


PSALM  50  (51). 

1.  For  the  end,  a  Psalm 
of  David, 

2.  When  Nathan  the 
prophet  came  to  him,  after 
he  -  had  -  gone  -  in  to  Beth- 
sabee. 

3.  Have-mercy  on  me,  O 
God,  according  to  Thy  great 
mercy:  And  according  to 
the  multitude  of  Thy  tender- 
mercies  blot-out  mine  ini¬ 
quity. 

4.  Wash  me  yet  more 


PSALM  50  (51). 


(frequently)  from  mine  ini¬ 
quity  :  And  cleanse  me  from 
my  sin. 

5.  For  I  am-continually- 
conscious  of  my  transgres¬ 
sions  :  And  my  sin  is  ever 
before  me. 

6.  Against  Thee,  [against] 
Thee,  the  only-One,  have-I- 
sinned,  and  have-done  the 
evil- thing  in  Thy  sight :  So 
that  Thou-wilt-be-justified, 
when  Thou-speakest,  And 
be-clear  when  Thou-judgest. 

7.  Behold,  I-was-brought- 
forth  in  iniquity :  And  in  sin 
did  my  mother  conceive  me. 

8.  Behold,  Thou-desirest 
(< or ,  Thou  delightest  in)  truth 
in  the  reins :  And  in  the 
hidden  -  part  Thou  -  shalt- 
make-me-to-know  wisdom. 

9.  Unsin  me  with  hyssop, 
and  I-shall-be-clean  :  Wash 
me,  and  I-shall-be-whiter 
than  snow. 

10.  Make-me-to-hear  joy 
and  gladness.  Let  the  bones 
rejoice  [which]  Thou-hast- 
crushed. 

11.  Hide  Thy  face  from 
my  sins :  And  blot-out  all 
mine  iniquities. 

12.  Create  for  me  a  clean 
heart,  O  God :  And  renew 


from  mine  iniquity :  And 
cleanse  me  from  my  sin. 

5.  For  I  am-conscious  of 
mine  iniquity :  And  my  sin 
is  continually  before  me. 

6.  Against  Thee  only 
have-I-sinned,  and  have- 
done  evil  before  Thee : 
That  Thou  -  mightest  -  be- 
justified  in  Thy  sayings,  and 
mightest  -  overcome,  when 
Thou  -  art  -  judged.  (Rom. 
iii.  4.) 

7.  For,  behold,  I-was-con- 
ceived  in  iniquities,  and  in 
sins  did  my  mother  conceive 
me. 

8.  For,  behold,  Thou- 
lovest  truth :  the  unascer¬ 
tained  and  hidden-things  of 
Thy  wisdom  Thou-hast- 
manifested  to  me. 

9.  Thou-shalt-sprinkle  me 
with  hyssop,  and  I-shall-be- 
cleansed ;  Thou-shalt-wash 
me,  and  I-shall-be-made- 
whiter  than  snow. 

10.  Thou-shalt-make  me 
to  hear  joy  and  gladness, 
[And]  the  afflicted  bones 
shall-rejoice. 

11.  Turn-away  Thy  face 
from  my  sins  :  And  blot-out 
all  mine  iniquities. 

12.  Create  a  clean  heart 
in  me,  O  God :  And  renew 


PSALM  50  (51). 


188 


a  steadfast  spirit  in  mine  in¬ 
terior. 

13.  Cast  me  not  away 
from  Thy  presence :  And 
take  not  Thy  holy  Spirit 
from  me. 

14.  Restore  to  me  the  joy 
of  Thy  salvation  :  And 
uphold  me  with  a  willing 
spirit. 

15.  [Then]  will-I-teach 
transgressors  Thy  ways : 
And  sinners  to  Thee  shall- 
retum. 

16.  Deliver  me  from 
blood  -  guiltiness,  O  God, 
Thou  God  of  my  salvation  : 
My  tongue  shall-sing-aloud 
of  Thy  justice. 

1 7.  Adonay,  open-Thou 
my  lips :  And  my  mouth 
shall-declare  Thy  praise. 

18.  For  Thou-delightest 
not  in  sacrifice ;  else  would- 
I-give  [it] :  In  burnt-offer¬ 
ing  Thou-takest  no  pleasure. 

19.  The  sacrifices  of  God 
are  a  broken  spirit ;  A 
broken  and  contrite  heart : 
O  God,  Thou  wilt  not 
despise. 

20.  Do  -  good  in  Thy 
favour  to  Tsiyyon :  Build- 
Thou  the  walls  of  Yeru- 
shalaim. 


a  right  spirit  within  my 
bowels. 

13.  Cast  me  not  forth  from 
Thy  presence  :  And  remove 
not  Thy  holy  Spirit  from 
me. 

14.  Restore  to  me  the  joy 
of  Thy  salvation  :  And 
strengthen  me  with  the 
ruling  Spirit. 

1 5.  [Then]  will  - 1  -  teach 
the  unjust  Thy  ways :  And 
ungodly-men  shall-turn  to 
Thee. 

16.  Deliver  me  from 
blood-guiltiness,  O  God, 
Thou  God  of  my  salvation : 
And  my  tongue  shall- joy- 
fully-declare  Thy  justice. 

17.  Lord,  Thou  -  shalt- 
open  my  lips :  And  my 
mouth  shall-declare  Thy 
praise. 

18.  For  if  Thou-desiredst 
sacrifice,  I  would  surely  have 
given  [it] :  Thou  takest  no 
pleasure  in  whole-burnt- 
offerings. 

19.  Sacrifice  to  God  is  an 
afflicted  spirit ;  A  contrite 
and  humbled  heart,  O  God, 
Thou  wilt  not  despise 
(LXX.,  “  God  will  not  de- 
spise  ). 

20.  Do-good,  [O  Lord,]  in 
Thy  favour  to  Sion :  That 
the  walls  of  Jerusalem  may¬ 
be-rebuilt. 


PSALM  50  (51). 


i8g 


21.  Then  shalt-Thou-de- 
light  in  sacrifices  of  justice, 
burnt-offering,  and  whole- 
burnt-offering  :  Then  shall- 
they-offer  young-bulls  upon 
Thine  altar. 

With  the  exception  of  the  two  last  verses,  probably  added  to 
the  Psalm  during  the  Babylonian  captivity,  there  is  no  valid 
reason  for  assigning  this  Psalm  to  a  poet  of  a  later  age,  who 
undertook  to  set  forth  the  thoughts  and  emotions  of  David,  on 
the  occasion  mentioned  in  the  Title.  The  facts  referred  to  in 
v.  2  are  recorded  in  2  Kings  (Sam.)  xi.  xii.  v.  3.  “  Transgressions/’ 
my  deliberate  acts  of  rebellion  against  Thee.  David  had  flagrantly 
violated  the  Fifth,  Sixth,  and  Ninth  Commandments,  v.  4.  In 
the  footnote,  or  marginal  emendation  of  the  text,  the  Ketibh  (the 
written  text,  is  directed  to  be  read  ( Qrt,  to  be  read),  so  as  to 
give  two  Imperatives.  “  Multiply  thou,  wash  thou  me,”  the 
former  qualifying  the  latter  adverbially,  i.e.,  “Wash  me  much.” 
St.  Jerome,  “  Multum  lava  me.”  “Wash,”  the  verb  applies 
properly  to  the  washing  of  garments,  not  to  that  of  the  body,  cf. 
the  Greek  plynein ,  louein.  On  this  v.  R.  D.  Qimchi  observes, 
“  Sin  is  on  the  soul  what  a  foul  blot  is  on  a  garment.”  v.  6. 
“  Against  Thee,  the  only  One”  =  “  Thou  only  Self-existent  One” 
(cf.  Job.  xiv.  4) ;  or,  “against  Thee  alone,”  as  the  wrong  done  to 
Urias,  so  far  forth  as  it  was  sin,  was  an  affront  done  to  God  alone. 
“  Done  evil,”  &c.,  that  which  was  evil  in  Thy  sight.  “  That  Thou 
...  be  justified,”  &c.  “  That  ”  here  may  well  be  taken  as  “  that  ” 

final,  “so  that  no  one  may  deem  Thy  sentence  (2  Kings  (Sam.) 
xii.  10 — 14)  too  severe.  “  Be  clear.”  Targum,  “  Make  me  clean.” 
LXX.,  St.  Jerome,  “  Mayest  overcome ,”  taking  the  verb  in  the 
Syriac  meaning  (fiko,  to  overcome).  “  Art  judged,”  LXX.  and 
St.  Jerome  make  the  pronominal  suffix  the  object,  instead  of  the 
subject,  v.  8.  “  Truth,”  man’s  conformity  with  his  Ideal.  “  Reins  ” 
( tuchoth ,  read  only  here,  and  in  Job.  xxxviii.  36),  to  be  taken 
ethically,  “in  the  conscience,”  synonymous  with  “the  hidden- 
part”  of  hemistich^,  which  may  be  rendered,  “And  so  1  hou 
wilt  impart  to  me  wisdom  inwardly,”  or,  “And  inwardly  may 


21.  Then  shalt  -  Thou- 
accept  a  sacrifice  of  justice, 
offerings,  and  holocausts : 
Then  shall-they-lay  bull- 
calves  upon  Thine  altar. 


•  PSALM  50  (51)1 


(shall)  wisdom  instruct  me.”  St.  Jerome  here  agrees  with  LXX. 
vv.  9,  10.  As  the  imperatives  which  follow  show,  the  verbs  are  to 
be  rendered  as  optatives,  v.  9.  “Unsin”  (sic),  cf.  “  to  skin,”  “  to 
weed.”  “  Hyssop,”  figurative  reference  to  the  Mosaic  rite  of 
purification  from  leprosy  (Lev.  xiv.  6.  seqq.),  from  contact  with 
a  corpse  (Num.  xix.  6).  v.  10.  St.  Jerome,  “  Ossa  quae  confregisti  ” 
(the  bones  which  Thou  hast  broken),  “  crushed  ”  rather  in  text, 
denoting  complete  prostration  of  mind  and  body  from  remorse, 
and  fear  of  God’s  judgments,  v.  12.  “Right  spirit,”  steadfast, 
“stabilem”  (stable,  steady)  of  St.  Jerome,  proof  against  the 
allurements  of  passion,  “upright”  (  =  rectum).  v.  13.  “Holy 
Spirit,”  not  the  Third  Person,  but  the  spirit  of  the  kingly  dignity 
(cf.  1  Kings  (Sam.)  xvi.  13);  or  Divine  grace  (Isai.  lxiii.  n). 
v.  14.  “And  with  [Thy]  freely  bestowed  Spirit  uphold  Thou 
me.”  Gesenius  (. s.v .),  “  ready  spirit ;  ”  LXX.,  “  governing,  directing 
spirit;”  St.  Jerome,  “Spiritu potenti ’,”  and  strengthen  me  ( confirma 
me,  with  Thy  powerful  spirit),  v.  16.  “Deliver  me  from  {lit.) 
bloods,”  in  text,  damim  =  blood  violently  shed,  the  murder  of 
Urias,  and,  may  be,  of  those  that  fell  with  him.  v.  18.  St.  Jerome, 
“  Non  enim  vis  ut  victimam  feriam  ;  nec  holocaustum  tibi  placet  ” 
(For  Thou  desirest  not  that  I  should  slay  a  victim,  nor  does  a 
holocaust  please  Thee).  In  text  the  verb  rendered  “  desirest,”  is 
the  same  as  in  v.  8.  “  Thou  desirest  (delightest  in)  truth.” 

v.  19.  “Sacrifices  of  God,”  i.e.,  pleasing  to  God.  vv.  20,  21. 
Probably  a  later  addition,  as  is  said  above.  “Jerusalem  ”  is  but 
seldom  named  in  the  Davidic  Psalms,  but  far  more  frequently  in 
the  later  ones.  Build  =  re-build,  v.  20.  “Sacrifices  of  justice,” 
such  as  the  Law  requires,  hence  offered  in  the  spirit  of  true 
piety;  by  Aben  Ezra  interpreted,  peace-offerings.  “Burnt-offering 
and  whole-burnt-offering,”  in  text,  “ olah  v’  khdlil  {  —  kalil  = 

“  complete,”  “  entire  ”),  a  sacrifice  in  which  the  whole  was  burnt. 
Qimchi  and  Gesenius  hold  that  both  words  mean  the  same. 

For  a  homiletic  paraphrase  of  this  Psalm,  called  by 
St.  Augustine,  a  “Psalm  of  penance,”  see  P.  Calabre,  a.d.  1723. 


PSALM  51  (52); 


igi 


PSALM  51  (52). 

L  To  the  Chief  -  Mu¬ 
sician  ;  a  Mas’kil,  to  David. 

2.  When  Doegh  the 
Edomite  came  and  told  to 
Shaul  (i.e.,  Saul)  and  said  to 
him :  “  David  is-come  into 
the  house  of  Achi-melekh.” 

3.  Why  boastest-thou  of 
mischief,  O  mighty-man  ? 
The  loving-kindness  of  God 
[endures]  all  the  day. 

4.  Thy  tongue  devises 
mischiefs  :  Like  a  sharpened 
razor,  thou  worker  of  deceit. 

5.  Thou-lovest  evil  more 
than  good :  Lying  rather 
than  to  speak  justice.  Selah. 

6.  Thou-lovest  all  words 
of  swallowing-up,  Thou  de¬ 
ceitful  tongue. 

7.  God  also  shall-demolish 
thee  for  ever,  He-shall- 
snatch  thee  away,  and  pluck 
thee  out  of  [thy]  tent :  And 
root  thee  out  of  the  land  of 
the  living.  Selah. 

8.  The  just  also  shall-see 
[it],  and  fear,  And  shall- 
laugh  at  him, 

9.  Behold  the  man  that 
has  not  made  God  his 
stronghold ;  But  trusted  in 


PSALM  51  (52); 

1.  For  the  end,  an  in¬ 
struction  by  David. 

2.  When  Doeg  the  Idu- 
m'aean  came  and  told  Saul, 
and  said  to  him :  “  David  is- 
come  into  the  house  of 
Achimelech.”  (1  Kings 
(Sam.)  xxii.  9,  foil.) 

3.  Why  boastest-thou  of 
wickedness,  thou  mighty- 
one  for  wrong-doing? 

4.  All  day  long  thy  tongue 
devises  injustice :  Like  a 
sharpened  razor,  Thou- 
workest  deceit. 

5.  Thou-lovest  evil  more 
than  good  :  Injustice  rather 
than  to  speak  justice. 

6.  Thou-lovest  all  words 
of  destruction,  Thou  deceit¬ 
ful  tongue. 

7.  Wherefore  God  shall- 
destroy  thee  for  ever,  He- 
shall-pluck  thee  out,  and 
utterly-remove  thee  from  thy 
dwelling  :  And  thy  root 
from  the  land  of  the  living. 

8.  The  just  shall-see  and 
fear,  and  shall-laugh  at  him, 
[and  say,] 

9.  Behold  the  man  that 
has  not  made  God  his 
helper ;  But  trusted  in  the 


PSALM  51  (52). 


the  abundance  of  his  wealth  : 
[And]  strengthened-himself 
in  his  iniquity. 

10.  But  as  for  me,  [I  am] 
like  a  green  olive-tree  in  the 
house  of  God  :  I-trust  in  the 
loving-goodness  of  God  for 
ever  and  ever. 

11.  I  -  will  -  give  -  Thee- 
thanks  for  ever,  because 
Thou-hast-done  [it]  :  And  I- 
will-proclaim  before  Thy 
pious-ones  Thy  Name  that 
it  is  good. 


abundance  of  his  wealth : 
And  was-strengthened  in  his 
vanity. 

10.  But  as  for  me,  [I  am] 
like  a  fruitful  olive-tree  in 
the  house  of  God :  I-trust 
in  the  mercy  of  God  for  ever 
and  evermore. 

1 1.  I  -  will  -  give  -  Thee- 
thanks  for  ever,  because 
Thou-hast-done  [it] :  And 
I-will-wait  on  Thy  Name ; 
for  [it  is]  good,  in  the  pre¬ 
sence  of  Thy  saints. 


Though  addressed  to  an  individual,  this  Psalm  conveys  to  the 
just  this  instruction ,  to  wit,  that,  despite  the  malice  and  the 
gainsayings  of  the  mighty,  their  trust  in  God  should  never  waver. 
The  merely  negative  objections  alleged  against  the  title  need  not 
detain  us.  It  is  allowed  that  the  language  of  the  poem  is 
thoroughly  Davidic.  It  opens  with  a  scathing  rebuke  of  Doeg 
(v.  7).  His  plots  will  turn  to  his  own  undoing,  a  matter  of  rejoicing 
to  the  just  (vv.  8,  9) ;  but  David  will  prosper  and  proclaim  God’s 
loving  goodness. 

v.  3.  “  Mighty-man,”  in  text  gibbor ,  rendered  in  Psalm 
xliv.  (45)  4,  “  Potentissime  ”  ( =  thou  most  mighty),  used 

here  sarcastically.  The  goodness  of  God,  working  “  daily  ”  or 
“all  the  day,”  “continually,”  in  David’s  behalf,  will  show  the 
emptiness  of  his  boast.  LXX.  here  have  taken  chesedh  (“loving¬ 
kindness  ”)  in  its  secondary  sense,  “  envy,”  “  reproach,”  as  in 
Prov.  xiv.  34;  Lev.  xx.  17.  v.  4.  “Mischiefs.”  St.  Jerome,  “insidias” 
(ambushes) ;  he  carries  out  his  crafty  plots  with  pitiless  cruelty. 
“  Worker  of  deceit,”  in  text  refers  to  Doeg,  not  to  “  tongue.” 
v.  6.  “Words  of  swallowing  up.”  St.  Jerome,  “verba  ad  devoran- 
dum  ”  ( =  devouring  words)  ;  his  report  to  Saul  which  brought 
about  the  massacre  of  Achimelech  and  his  family.  LXX., 
katapontis7nou  (lit.,  of  drowning  in  the  sea).  “  Deceitful  tongue  ” 
may  be  rendered  in  Vocative,  as  in  Vulgate,  or,  as  by  LXX., 
SS.  Jerome,  Augustine,  and  Qimchi,  in  the  Accusative,  “[And] 


PSALM  52  (53). 


103 


the  deceitful  tongue.”  v.  7.  As  he  dealt  with  others,  so  shall 
God  effectually  deal  with  him.  “Demolish,”  “pull  down,”  said 
of  buildings.  “Snatch  away,”  better,  “seize,”  except  here,  used 
of  raking  away  fire  from  a  hearth,  taking  up  live  coals.  St.  Jerome, 
terrebit  (shall  terrify).  “  Pluck  out,”  so  St.  Jerome,  LXX.,  and 
Targum,  “remove,”  “transfer.”  “Uproot.”  LXX.  have  taken  it 
for  the  noun,  “  and  thy  root  ”  ( =  thy  posterity),  as  might  easily 
occur  with  an  unpointed  text.  “  Tent,”  his  dwelling,  but  Aben 
Ezra  infers  from  1  Kings  (Sam.)  xxi.  7,  the  Tabernacle  of  the 
Lord.  Valeat  quantum  !  v.  9.  “  Iniquity  ” — the  same  word  is 
rendered  “mischiefs”  in  v.  4.  “In  his  iniquity.”  St.  Jerome, 
“  Confortatus  est  in  insidiis  suis  ”  (has  strengthened  himself  in 
his  crafty  plots).  But  Targum,  “In  his  riches.”  vv.  10,  n, 
applied  in  the  Divine  Liturgy  to  the  holy  Apostles  (Introit  of 
Mass  for  Eves  of  Apostles),  as  they  have  “  borne  fruit  ”  here  below, 
and  flourish  for  ever  in  “the  House  of  God.”  “/  will  wait 
on  .  .  .  Name”  so  LXX.,  St.  Jerome,  Vulgate,  “expectabo” 
(same  meaning),  but  Thalhofer  ( Erklarung ,  &c.,  p.  313)  quotes, 
with  seeming  approval,  an  emendation  proposed  by  Hitzig, 
consisting  in  a  change  of  the  first  radical  letter  of  “  I  will  wait  ” 
(’ aqavveh ,  in  text),  instead  of  which  ’ achavveh  (  =  I  will  proclaim), 
which  makes  better  sense  than  “  I  will  wait  on  (trust  in)  Thy 
Name,  for  it  is  good,  in  the  sight  of  Thy  pious-ones,”  or ,  “  It  (Thy 
Name)  is  good,”  &c. 


PSALM  52  (53). 

1.  To  the  Chief-Musician, 
upon  (i.e.,  set  to  [?])  Macha- 
lath  ;  a  Mas’kil,  to  David  : 

2.  Saith  the  fool  in  his 
heart,  “  There  is  no  God :  ” 
They  -  have  -  committed-cor¬ 
rupt  and  abominable  wicked¬ 
ness  ;  There  is  none  that 
does  good. 

N 


PSALM  52  (53). 

1.  For  the  end,  for  Mae- 
leth  ;  [a  song]  of  instruction 
of  David.  Saith  the  fool  in 
his  heart,  “  There  is  no 
God:” 

2.  Corrupt  are-they,  and 
are  become  abominable  in 
iniquities ;  There  is  none 
that  does  good. 


194 


PSALM  52  (53). 


3.  God  looked-down  from 
the  heavens  upon  the  sons 
of  man,  To  see  if  there  were 
any  that  did-wisely :  That 
sought  God. 

4.  Every  one  of  them  is- 
gone-back,  they  are  together 
become-putrid ;  There  is 
none  that  does  good ;  Not 
even  one. 

5.  Have  the  workers  of 
iniquity  no  knowledge  ? 
Who  devour  My  people 
[as]  they-would-eat  bread : 
[And]  call  not  upon  God. 

6.  There  were  -  they  -  ex¬ 
ceedingly  -  afraid,  [where] 
there  was  no  [cause  of]  fear : 
F  or  God  has-seattered  the 
bones  of  him-that-encamped 
against  thee :  Thou-hast- 
put-[them]  to-shame,  for 
God  has-despised  them. 

7.  Oh,  that  the  deliver¬ 
ance  of  Is’rael  were  come 
out  of  Sion !  When  God 
restores  the  captivity  of  His 
people :  Yaffaqobh  shall-re- 
joice,  Israel  shall-be-glad. 


3.  God  looked-down  from 
heaven  upon  the  sons  of 
men,  To  see  if  there  were 
any  that-understood :  [or] 
that-sought-after  God. 

4.  All  have-deviated,  they 
are  together  become  un¬ 
profitable  :  There  is  none 
that  does  good :  There  is 
not  even  one. 

5.  Will  none  of  the 
workers  of  iniquity  know  ? 
Who  devour  My  people  like 
a  morsel  of  bread. 

6.  They  have  not  called 
upon  God.  There  were 
they  greatly  afraid,  where 
there  was  no  [cause  of]  fear. 
For  God  has-scattered  the 
bones  of  men  -  pleasers  : 
They-are-put-to-shame,  for 
God  despised  them. 

7.  Who  will-bring  the 
salvation  of  Israel  out  of 
Sion  ?  When  God  turns 
the  captivity  of  His  people  : 
Jacob  shall-exult,  Israel 
shall-be-glad. 


This  Psalm  is  for  the  most  part  a  mere  repetition  of  Psalm 
xiii.  (14),  and,  most  probably,  is  an  adaptation  of  the  latter  to 
some  signal  overthrow  of  a  Gentile  invader,  may  be,  to  that 
recorded  in  4  (2)  Kings  xix.  (cf.  especially  vv.  10 — 12).  It  is,  how¬ 
ever,  referred  by  De  Muis  and  others  to  the  Syrian  persecution, 
(cf.  1,  2  Machabees).  “  Machalath,”  the  instrument  on  which 
the  accompaniment  to  the  Psalm  was  to  be  played — or,  the 
subject-matter,  “sickness,”  “punishment  for  blasphemy”  — 


psalm  53  (54). 


'95 


so  Targum.  v.  2.  Or,  “  They  have  committed  corrupt  and 
abominable  wickedness.”  Instead  of  “doing”  of  Psalm  xiii.  (14), 
here  we  have  “  wickedness .”  v.  3.  “  God,”  in  Ps.  xiii.  (’ Eldhwi ) 
occurs  thrice,  “YHWH”  four  times,  here  we  have  “God” 
(’ Eldhim )  seven  times,  v.  5.  “All,”  which,  in  the  former  Psalm, 
stands  before  “workers  of  iniquity,”  is  omitted  here.  “No 
knowledge,”  think  they  to  escape  punishment?  v.  6.  “Who 
encamped  against  thee  ”  (in  text,  chonakh).  LXX.  probably  read 
chanan  (was  gracious),  or  chaneph  (twice  by  them  rendered 
“  hypocrite  ”).  The  similarity  of  final  k,  n ,  /,  may  easily  mislead 
readers  and  scribes. 


PSALM  53  (54). 

1.  To  the  Chief-Musician 
on  neginoth,  a  Mas’kil,  to 
David ; 

2.  When  the  Ziphim  came 
and  said  to  Shaul :  “  Is  not 
David  hiding-himself  with 
us?” 

3.  O  God,  by  Thy  Name 
save  me  :  And  in  Thy  might 
vindicate  me. 

4.  O  God,  hear  my  prayer  : 
Give-ear  to  the  words  of  my 
mouth. 

5.  For  strangers  are-risen- 
up  against  me,  And  fierce- 
men  have-sought  my  life : 
They  have  not  set  God 
before  them.  Selah. 

6.  Lo,  God  is  my  helper : 
Adonay  is  with  them-that- 
uphold  my  soul. 

7.  He-shall-(may-He)  re¬ 
quite  the  evil  to  mine  ene- 


PSALM  53  (54). 

1.  For  the  end,  among 
the  hymns  of  instruction  by 
David. 

2.  When  the  Ziphites 
came  and  said  to  Saul :  “  Is 
not  David  hid  with  us  ?  ” 
(1  Kings  (Sam.)  xxiii.  19; 
xxvi.  I.) 

3.  Save  me,  O  God,  by 
Thy  Name:  and  by  Thy 
might  judge  me. 

4.  O  God,  hear  my 
prayer :  Give  ear  to  the 
words  of  my  mouth. 

5.  For  strangers  are- 
nsen-up  against  me,  And 
mighty-men  have-sought  my 
life  :  They  have  not  set  God 
before  them. 

6.  For  lo  !  God  assists 
me :  And  the  Lord  is  the 
helper  of  my  soul. 

7.  Let  the  evils  [threat¬ 
ened]  revert  upon  mine 


1,96 


PSALM  53  (54). 


mies  :  Destroy  them  in  Thy 
truth. 

8.  With  willing-heart  Will¬ 
ie -sacrifice  to  Thee  :  I-will- 
give-thanks  to  Thy  Name, 
YaHW^H,  for  it  is  good. 

9.  F or  He-has-delivered 
me  out  of  all  trouble  :  And 
mine  eye  has-seen  [my 
desire]  upon  mine  enemies. 


enemies  :  Utterly-destroy 
them  in  Thy  truth. 

8.  Willingly  will-I-sacri- 
fice  to  Thee :  And  I-will- 
give-thanks  to  Thy  Name, 
O  Lord  ;  for  it  is  good. 

9.  For  out  of  all  affliction 
hast  -  Thou  -  delivered  me  : 
And  mine  eye  has-looked- 
down  upon  mine  enemies. 


The  Inscription  is  borne  out  by  the  tenor  and  context  of  the 
Psalm,  the  main  divisions  of  which  are  marked  by  the  Seldh , 
v.  5  ;  (1)  a  prayer  for  deliverance  (vv.  3 — 5)  is  followed  (2)  by  a 
protestation  of  grateful  trust  in  God’s  favour.  This  Psalm  is 
invariably  the  first  at  Prime,  which  Amalarius  accounts  for  as 
follows  :  “  Quando  inchoamus  in  prima  hora  diei  vitare  persecu- 
tiones  et  insidias  diaboli,  cantamus  hunc  Psalmum  pro  toto 
itinere  diei.”  v.  3.  “Name,”  His  essence  and  power  as  known  to 
us  by  His  gracious  manifestations,  v.  5.  “Strangers,”  probably 
the  Ziphites  who  had  dealt  so  treacherously  with  him.  “  Fierce,” 
“violent.”  LXX.,  St.  Jerome,  Talmud,  with  Vulgate,  “fortes,” 
“  mighty-men,”  /.<?.,  Saul  and  his  armed  bands,  v.  6.  “  Upholds 
my  soul,”  /.<?.,  “guards  my  life;”  “soul”  here,  as  in  v.  5,  is 
synonymous  with  “life.”  v.  7.  In  text  (A” tibh  —  written)  we  read, 
“  Let  the  evil  [threatened]  revert  upon  mine  enemies ;  ”  LXX., 
following  the  Q’ri,  “  He  shall  return  ( =  cause  evils  to  revert) 
evils  upon  mine  enemies.”  St.  Jerome,  “Redde  malum  insidia- 
toribus  meis  ”  ( =  Render  evil  to  them  that  lie  in  wait  for  me). 
Vetus  Itala  follows  LXX.,  “avertit”  (He  makes  to  revert). 
“  Truth,”  in  token  of  Thy  faithfulness  to  Thy  promises  to  me. 
v.  8.  “Free-will  offering,”  in  text,  birC-dha-bhdh :  which  betokens, 
either  a  willing  heart,  or  the  third  class  of  peace-offerings,  to 
which  one  was  bound,  neither  by  precept,  nor  by  vow,  but  were 
wholly  spontaneous.  “It  is  good,”  “so  to  do,”  or,  “Thy  Name 
is  good.”  v.  9.  The  verb  may  be  rendered  by  the  habitual 
Present ;  it  denotes  the  confidence  and  scorn  of  perfect  security. 
Targum,  “  Mine  eye  has  seen  vengeance  upon,”  &c. 


Psalm  54  (55). 


19; 


PSALM  54  (55). 

1.  To  the  Chief-Musician, 
on  neginoth ;  a  Mas’kil,  to 
David. 

2.  Give  ear  to  my  prayer, 
O  God  :  And  hide-Thee  not 
from  my  supplication  : 

3.  Attend  to  me,  and 
answer  me :  [When]  I-am- 
troubled  in  my  meditation, 
and  moan ; 

4.  Because  of  the  voice  of 
the  enemy,  on  account  of  the 
oppression  of  the  wicked ; 
F  or  they  set  mischief  in 
motion  against  me,  And  in 
wrath  they-persecute  me. 

5.  My  heart  writhes  within 
me  :  And  the  terrors  of 
death  are-fallen  upon  me. 

6.  F ear  and  trembling  are- 
come  upon  me :  So  that 
horror  has-overwhelmed  me. 

7.  Then  said-I,  Would 
that  I  had  wings  like  the 
dove!  [Then]  would-I-fly- 
away,  and  settle-down  [at 
will :  ] 

8.  Lo,  [then]  would-I- 
wander  afar  -  off  :  [And] 
lodge  in  the  desert.  Selah. 

9.  I  -  would  -  hasten  my 
escape:  From  stormy  wind, 
from  tempest. 

10.  Frustrate  [them],  O 


PSALM  54  (55). 

1.  For  the  end,  among 
Songs  of  instruction  by 
David. 

2.  Hear  my  prayer,  O 
God  :  And  disregard  not  my 
supplication  : 

3.  Attend  to  me,  and 
hearken  to  me.  I  am 
grieved  in  my  brooding,  and 
troubled ; 

4.  At  the  voice  of  the 
enemy,  because  of  the  op¬ 
pression  of  the  sinner.  For 
they-bring  iniquity  against 
me,  and  wrathfully  vex  me. 

5.  My  heart  is  sore-pained 
within  me  :  And  the  fear  of 
death  is-fallen  upon  me. 

6.  Fear  and  trembling 
are-come  upon  me :  And 
darkness  has-enveloped  me. 

7.  Then  said-I,  Would 
that  I  had  wings  like  a 
dove’s  !  Then  would-I-fly- 
away,  and  be-at-rest 

8.  Lo,  I-flee  afar-off ;  And 
have  -  taken  -  up-mine-abode 
in  the  wilderness. 

9.  I-wait  for  Him,  who 
can-deliver  me  from  faint¬ 
heartedness  and  tempest. 

10.  Cast  [them]  down,  0 


psalm  54  (55). 


Lord,  divide  their  tongue : 
For  I-have-seen  violence 
and  strife  in  the  city. 

11.  Day  and  night  they- 
[i.e.,  the  factious]  go-about 
it  on  its  walls  :  Iniquity  also 
and  mischief  are  in  the  midst 
thereof. 

12.  Destruction  is  in  the 
midst  thereof :  And  oppres¬ 
sion  and  fraud  depart  not 
from  its  streets. 

13.  For  'tis  not  an  enemy 
who  reproaches  me,  else  I- 
could-bear  [it] ;  Jtis  not  one- 
who-hates  me  that  has-mag- 
nified-himself  against  me ; 
Or  I  -  should  -  have  -  hidden 
from  him. 

14.  But  thou!  a  man  mine 
equal :  Attached  to  me  (or, 
my  companion),  and  mine 
intimate-friend. 

15.  [We]  who  together 
used-to-hold-sweet  familiar- 
intercourse  ;  In  the  house  of 
God  we-walked  in  the 
throng  (we-used-to-walk). 

16.  Let  death  seize-them- 
unawares,  Let  -  them  -  go- 
down  alive  into  Sheol :  F or 
wickedness  is  in  their 
dwelling,  in  their  heart. 

17.  As  for  me,  I-will-call 
upon  God :  And  YaHWeH 
shall-save  me. 

18.  Evening,  morning,  and 
at  noon,  I-will-entreat  and 


Lord,  divide  their  tongues : 
For  I-have-seen  injustice 
and  strife  in  the  city. 

11.  Day  and  night  ini¬ 
quity  goes-round-about  it  on 
its  walls :  Mischief  also  is  in 
the  midst  thereof, 

1 2.  And  wrong.  And 
usury  and  fraud  depart  not 
from  its  streets. 

13.  For  had  mine  enemy 
upbraided  me,  I-could-have- 
borne  it ;  And  if  one  that 
hated  me  had-spoken  vaunt- 
ingly  against  me :  I  could- 
have-hid  myself  from  him. 

14.  But  thou!  O  man  like- 
minded,  my  guide  and  mine 
acquaintance, 

1 5.  Who  together  with  me 
usedst-to-partake  of  dainty- 
meats  :  We-used-to-walk  in 
the  house  of  God  in  concord. 

16.  Let  death  come  upon 
them,  Let-them-go-down 
alive  into  Hades:  For  ini¬ 
quity  is  in  their  dwellings,  in 
the  midst  of  them. 

17.  But  I  cried  to  God: 
And  the  Lord  shall-save  me. 

18.  Evening,  morning,  and 
at  noon,  I-will-declare  and 


PSALM  54  (55). 


1 99 


moan :  And  He-shall-hear 
my  voice. 

ig.  He-has-redeemed  my 
soul  in  peace,  so  that  none 
may-approach  me  :  Though 
numerous  were  those  against 
me. 

20.  God  shall  -  hear,  and 
afflict  them  [or,  answer 
them],  even  He-that-sits- 
enthroned  of  old.  Selah. 
[Those]  who  have  no 
changes,  and  fear  not  God. 

2 1 .  He-has-put-forth  his 
hands  against  those-who- 
were-at-peace  with  him : 
He-has-violated  his  cove¬ 
nant. 

22.  Smooth-were  the  oily- 
utterances  of  his  mouth,  But 
his  heart  was  war :  Softer 
than  oil  were  his  words,  Yet 
were  they  drawn-swords. 

23.  Cast  thy  burden  upon 
YfflWffl,  and  He  shall- 
sustain  thee ;  He  will  never 
suffer  the  just-man  to-be- 
moved. 

24.  But  Thou,  O  God, 
shalt-bring-them-down  to 
the  pit  of  destruction ; 
Bloodthirsty  and  crafty  men 
shall  not  halve  their  days 
[Shall  not  live  out  half  their 
days]  :  But  I  will-trust  in 
Thee. 


proclaim  [my  distress]  :  And 
He-shall-hear  my  voice. 

19.  He-shall-redeem  my 
soul  in  peace  from  them-that 
draw-nigh  to  me  *.  F or  many 
were  against  me. 

20.  God  shall-hear  and 
humble  them,  Even  He 
that  exists  before  the  ages. 
For  they  suffer  no  reverse, 
And  they-fear  not  God. 

2 1 .  He-has-reached-f  orth 
his  hand  for  retribution. 
They  -  have  -  profaned  His 
covenant. 

22.  They  -  were  -  scattered 
at  the  wrath  of  His  coun¬ 
tenance  ;  And  his  heart 
drew  -  nigh  [them  (?)]. 
Smoother  than  oil  were  his 
words,  yet  are  they  darts. 

23.  Cast  thy  care  upon 
the  Lord,  and  He  shall-feed 
thee ;  He  shall  never  suffer 
the  just  man  to-be-tossed- 
to-and-fro. 

24.  But  Thou,  O  God, 
shalt-bring-them-down  to 
the  pit  of  destruction ; 
Bloodthirsty  and  crafty  men 
shall  not  live  out  half  their 
days :  But  I  will-trust  in 
Thee,  O  Lord. 


200 


psalm  54  (55). 


The  main  divisions  of  the  Psalm  may  be  thus  briefly  indicated  : 
(i)  Supplication  and  complaint  (vv.  2 — 9) ;  (2)  a  sketch  of  the 
demoralization  of  the  city,  of  Achitophel’s  treason,  with  occasional 
imprecations  (vv.  11 — 16);  (3)  the  Psalm  closes  with  a  cheering 
soliloquy,  interrupted,  here  and  there,  by  the  plaint  of  outraged 
friendship,  and  an  expression  of  trust  that  God  will  intervene  in 
the  poet’s  behalf,  for  his  vindication  and  the  undoing  of  his 
enemies.  A  certain  resemblance  between  v.  8  of  this  Psalm  and 
Jeremias  ix.  2,  has  misled  Hitzig  into  assigning  it  to  Jeremias. 
To  his  mind,  the  “false  friend”  (vv.  14,  15)  is  Phassur  (Pashur). 
The  more  general,  and  by  far  the  more  plausible,  view  ascribes 
it  to  David,  at  the  time  of  Absalom’s  rebellion  (2  Kings  (Sam.) 
xv.).  The  treacherous  ingrate  is  Achitophel,  the  whilom  trusted 
counsellor  and  favourite.  The  reference  to  Saul’s  inveterate 
enmity  is  barred  by  vv.  7,  8. 

v.  2.  “Hide  Thee  not,”  by  disregarding,  cf.  Isaias  lviii.  7. 
v.  3.  “Troubled,”  lit. ,  “tossed  up  and  down  by  anxieties.” 
v.  4.  “Voice  of  .  .  .  enemy,”  the  reproaches  cast  at  him,  or  the 
openly  proclaimed  designs  of  Absalom.  “  Oppression,”  more  lit. 
“pressure.”  v.  7.  “Wings,”  in  text,  ’ ebher ,  lit.,  a  wing-feather, 
v.  8.  “Wander  far,”  lit.,  “ I-would-go-far  to  flee,  to  wander;” 
“go  far”  is  used  abverbially ;  cf.  phthano,  lanthdno  with  participles. 
“Desert,”  incompatible  with  the  period  of  Saul’s  persecution, 
v.  9.  “  Hasten,”  LXX.  read  here  a  verb  meaning  confident  expect¬ 
ation.  “  Escape  ”  ( mipKldt ,  a  noun  in  the  pointed  text)  they 
read  as  a  participle  (“enabling-to-escape — delivering”).  “Stormy 
wind,”  in  text,  “  wind  of  storm  ”  ( Ruach  solldh,  Gesenius,  “  a 
rushing  wind  ”),  but  as  sd“ah  occurs  nowhere  else  in  the  Hebrew 
Scriptures,  LXX.  are  quite  as  likely  to  have  conjectured  the 
meaning ;  they  refer  it  to  a  psychical  condition ;  Ruach,  means 
“ spirit ”  also.  v.  10.  “Frustrate  [them],”  lit.,  “swallow  up,” 
cf.  Isaias  xix.  3,  where  it  occurs  in  exactly  the  same  meaning. 
“Divide  .  .  .  tongue,”  lit.,  “slit  their  tongue,”  a  reference  to 
Gen.  xi.  7,  9,  “Send  them  confusion  of  tongues,”  bring  their 
counsels  to  naught  by  discord,  which  will  sap  their  strength — 
cf.  David’s  prayer,  on  hearing  of  Achitophel’s  defection  (2  Kings 
(Sam.)  xv.  31).  “City,”  Jerusalem,  the  demoralized  state  of 
which  forced  him  to  leave  it.  v.  12.  Lestruction,  havvoth  in  text, 


PSALM  54  (55). 


26  i 


mostly  used  in  plural  (  =  “  destructions  ”).  “Violence,”  perhaps, 
“Oppression”  were  better,  v.  13.  LXX.  have  taken  the  negative 
lo  in  the  sense  of  lu  (if).  “Magnified,”  Targum,  “risen  up 
against  me.”  v.  14.  But  [it  was]  Thou!  emphatic.  “Equal,” 
whom  I  reckoned  equal  with  myself ;  as  dear  to  me  as  myself. 
“  Attached  to  me,”  mine  associate,  intimate,  familiar  friend ;  in 
text,  ’ alluph ,  meaning  also,  “leader,”  in  which  sense  LXX.  seem 
to  take  it  ( heegemon ) ;  Targum,  “  My  preceptor,  who  didst  teach 
me;”  St.  Jerome,  “dux”  (guide,  leader),  v.  15.  “Sweet  inter¬ 
course,”  in  text  (lit.)  “  [We]  who  together  sweetened  intercourse,” 
i.e.,  “who,  as  being  familiar  friends,  held  sweet  discourse.” 
LXX.  have  rendered  sddh  (  =  familiar — conversation),  as  synony¬ 
mous  with  tsaidh  (food,  provision) ;  “who  together  (  =  in  company 
with  me)  didst  sweeten  meats,”  i.e.,  “who  wast  my  most  agreeable 
messmate.”  St.  Jerome,  taking  sddh  in  one  of  its  meanings 
(“secret”),  renders  “Qui  simul  habuimus  dulce  secretum  ”  (We 
who  had  together  sweet  confidential-discourse),  to  whom  I 
imparted  all  my  secrets.  “  Throng,”  the  crowd  hastening  to  the 
Tabernacle,  on  the  festivals.  Aben  Ezra  and  Qimchi  render  “  in 
company;”  Ewald,  with  LXX.,  “in  concord,”  i.e.,  we  were  close 
companions  in  private  and  public  life.  v.  16.  “Let  death,”  &c., 
so  the  Qeri,  or  marginal  correction.  “  Seize,”  lit.,  deceive  [and 
rush]  upon  them,  i.e.,  “let  it  surprise  them.”  The  text  (. Kefibh ), 
however,  is  preferred,  “Desolations  [come]  upon  them!”  “Shedl,” 
rendered  “hell,”  not  in  its  usual  connotation,  rather,  “the  grave,” 
the  nether  world;  a  tacit  reference,  probably,  to  Num.  xvi.  32, 
foil.  v.  17.  Confident 'recourse  to  God.  v.  18.  “Evening,”  &c., 
i.e.,  “  continually,”  or  at  the  times  fixed  for  prayer ;  cf.  the 
Angelus  bell.  v.  19.  “Has  redeemed,”  Preterite  of  confidence, 
“  He  will  assuredly  redeem.”  “  From  them  that  approach  me,” 
so  too  St.  Jerome,  who  continues,  “Multi  enim  fuerunt  adversum 
me  ”  (for  many  were  they  against  me).  LXX.  renders  word  for 
word,  “for  they  were  with  me  in  many  [cases?].”  “ With  me,” 
Aben  Ezra  interprets  to  mean  angelic  protection ;  by  others,  his 
partisans  among  the  priests  and  magnates,  but  the  tenor  of  the 
Psalm  is  at  variance  with  such  explanations.  v.  20.  “Shall 
hear  ”  judicially.  “Affiict.”  LXX.,  St.  Jerome,  “  humble  them.” 
Revised  V.,  “answer  them;”  “answer,”  “afflict,”  or  “humble,” 


202 


PSALM  54  (55). 


are  easily  confounded  in  Hebrew  script.  “Sits  enthroned,” 
implies  judgment,  hence  St.  Jerome’s  “  Qui  judex  est  ab  initio” 
(who  is  Judge  from  the  beginning).  “Of  old,”  qedhem ,  eternity 
without  beginning.  “  Changes  ”  from  prosperity  to  evil  fortune  ; 
by  Targum,  taken  of  change  of  mind,  repentance.  A  somewhat 
strained  explanation,  “  they  can  give  naught  in  exchange ,  to 
redeem  their  souls  (?).”  v.  21.  Syriac,  “They”  (i.e.,  the  rebels) 
“  stretched  forth  the  hand  against  their  neighbour  and  profaned 
his  covenant.”  The  text  has  evidently  the  traitor  in  view ;  LXX. 
and  Vulgate  refer  it  to  God.  “In  requiting”  of  LXX.  arises 
from  their  having  read  a  word  but  slightly  differing  from  that 
in  present  text,  with  which  St.  Jerome  agrees.  “Covenant”  of 
friendship  and  fealty,  v.  22.  Text  (lit.),  “ They-made-smooth  [as] 
butters  (sic)  his  mouth,  but  his  heart  war ;  softer  than  oil  his 
words,  but  they  drawn-swords,”  i.e.,  “  His  mouth  was  as  smooth 
as  butter,  but  his  heart  was  war ;  softer-were  his  words  than  oil, 
yet  were  they  drawn  swords.”  “  His,”  either  the  traitor’s  of 
vv.  13 — 15,  or  a  collective  singular,  the  factious,  who,  while 
resolved  on  David’s  undoing,  sought  to  beguile  him  with  honeyed 
words.  This  rendering  is  based  on  that  of  Targum,  Symmachus, 
St.  Jerome,  Aben  Ezra;  Lowe  and  Jennings  suggest  an  emen¬ 
dation  in  the  pointing  (vowel-pointing)  of  the  initial  m  of 
“  butters,”  “  buttered  things  ”  as  favoured  by  the  parallelism — 
“  Smoother  than  butter,”  &c.  LXX.  have  rendered  the  initial 
verb  (chaVqu  =  they  divided)  in  passive  sense,  “They  were 
divided  (scattered) ;  ”  for  macHinadth  (  =  buttered  things,  cates)  of 
present  text,  me  chamath  (from  hot-anger) ;  for  qWcibh  (war),  they 
read  vay-yiqWabh  (he  drew  nigh) ;  they  had  no  vowels  in  their  text, 
and  the  letters  of  “  butter,”  and  “  from  (by)  wrath,”  differ  but 
slightly,  v.  23.  Perhaps,  a  covert  taunt.  “Burden,”  “Commit 
to  God  [that  which]  He  has  given  thee  (or)  laid  upon  thee,”  i.e., 
“  thy  lot.”  “  Thy  wealth  ”  is  another  suggestion  by  Lee  (Hebr. 
Lex.  s.v.).  Cf.  Al  Wahhabu  (Arab.  The  Munificent),  hence,  “Thy 
benefactor.”  “Cast  [thyself]  upon  YH“,  thy  benefactor;” 
Targum,  “Thy  hope;”  LXX.,  “care,”  i.e.,  anxiety  for  wants  and 
desires;  but  more  usually  rendered  “  burden  ”  (  =  cares)  by  Jewish 
authorities.  St.  Jerome,  “  Projice  super  Dominum  caritatem 
tuam  ”  (Cast  .  .  .  thy  dearth  [?]).  If  this  be  a  specimen  of  the 


PSALM  55  (56). 


205 


“ buttered  words”  “ just”  is  a  sneer  at  David’s  claim  to  righteous¬ 
ness,  despite  his  grievous  fall.  v.  24.  The  poet,  instead  of 
rebutting  the  taunt,  turns  to  God. 


PSALM  55  (56). 

1.  To  the  Chief-Musician, 
upon  Yonath  ’elem  r’choqim, 
To  David,  a  mik’tam  :  When 
the  Pelish’tim  laid-hold  of 
him  in  Gath. 

2.  Be-gracious  to  mle,  O 
God,  for  man  pants  for  me  : 
All  day  long  he,  fighting, 
oppresses  me. 

3.  Mine  enemies  pant  [for 
me]  all  day  long :  F or  many 
are  proudly  fighting  against 
me. 

4.  What  time  I-am'-afraid  : 
I  will-trust  in  Thee. 

5.  In  God  I-will-praise 
His  word ;  In  God  have-I- 
put-my-trust,  I  will  not  fear : 
What  can  flesh  do  to  me  ? 

6.  All  day  long  they-dis- 
tort  my  words :  All  their 
thoughts  are  against  me  for 
evil. 

7.  They-gather- together, 
they-lurk,  They  mark  my 
steps  :  While  they-waited 
for  my  soul. 


PSALM  55  (56). 

1 .  For  the  end,  concerning 
the  people  that  is  removed 
far  from  the  Sanctuary,  by 
David,  for  a  memorial- 
inscription,  when  the  Philis¬ 
tines  laid-hold  of  him  in 
Geth. 

2.  Have-mercy  on  me,  O 
God,  for  man  has-trodden 
me  down :  All  day  long  he, 
warring,  afflicts  me. 

3.  Mine  enemies  have- 
trodden  me  down  all  day 
long :  F or  there  are  many 
warring  against  me. 

4.  I-am-afraid  of  the 
height  of  the  day :  Yet  do 
I  trust  in  Thee. 

5.  In  (through)  God  I- 
will-praise  my  words :  In 
God  have-I-put-my-trust,  I 
will  not  be  afraid ;  What 
can  flesh  do  to  me? 

6.  All  day  long  they-exe- 
crate  my  words :  All  their 
devices  are  against  me  for 
evil. 

7.  They-dwell-near,  and 
lurk,  They  mark  my  steps. 
Even  as  they-have-waited 
for  my  soul, 


PSALM  55  (56). 


8.  For  [such]  iniquity  is 
there  escape  for  them?  In 
wrath  bring  -  down  the 
nations,  O  God. 

9.  Thou  -  notest  my 
moving-about  [wandering] ; 
put  THOU  my  tears  in  Thy 
bottle  :  Are  they  not  in  Thy 
reckoning  ? 

10.  Then  shall  mine  ene¬ 
mies  turn  back  in  the  day 
I-call ;  This  I-know,  that 
(since)  God  is  for  me. 

11.  In  God  will-I-praise 
[His]  word:  In  Y^HW^H 
will  I  praise  [His]  word. 

12.  In  God  have-I-put- 
my-trust,  I-will  not  be- 
afraid  :  What  can  man  do  to 
me? 

13.  Upon  me,  O  God,  are 
Thy  vows  :  I-will-render 
thank-offerings  to  Thee. 


14.  For  Thou-hast-de- 
livered  my  soul  from  death  ; 
[Hast  Thou]  not  [delivered] 
my  feet  from  thrusting- 
down  ?  That  I-may-walk 
before  God  in  the  light  of 
the  living  (or)  life. 


8.  Thou  wilt  on  no 
account  save  them :  In 
anger  crush  the  peoples.  O 
God, 

9.  I-have-declared  my  life 
to  Thee ;  Thou-hast-set  my 
tears  before  Thee.  Even 
according  to  Thy  promise, 

10.  Then  shall  mine  ene¬ 
mies  be-turned  back,  in 
what  day  soever  I-call-upon 
Thee  :  Lo,  I-know  that 
Thou-art  my  God. 

11.  In  God  will-I-praise 
the  word,  In  the  Lord  will- 
I-praise  the  saying :  I-have- 
hoped  in  God,  I-fear  not ; 
what  can  man  do  to  me  ? 

12.  Upon  me,  O  God,  are 
Thy  vows,  Which  I-will- 
fulfil  by  thank-offerings  to 
Thee  ; 

13.  For  Thou-hast-de- 
livered  my  soul  from  death, 
and  my  feet  from  sliding, 
That  I  -  might  -  be  -  well¬ 
pleasing  before  God  in  the 
light  of  the  living. 


PSALM  55  (56). 


205 


This  Psalm  is  the  utterance  of  a  warm-hearted  man,  whose 
sense  of  fair  dealing  is  stung  to  the  quick  by  the  ingratitude  of 
Saul.  It  were  impossible,  therefore,  to  break  it  up  into  distinct 
parts.  The  historical  situation  to  which  it  corresponds  is  David's 
first  visit  to  Achis  (  =  Achish),  King  of  Geth  (1  Kings  (Sam.)  xxi. 
10 — 15) ;  to  this,  rather  than  to  his  later  visit  (1  Sam.  xxvii.)  the 
Inscription  seems  to  refer.  The  words  Yonath,  &c.,  are  variously 
rendered.  Aben  Ezra  takes  them  for  the  indication  of  a  popular 
tune.  “  The  dove  of  silence  ( =  silent  dove)  of  those  far  off 
( =  exiles),"  or  of  “  distant  places,"  by  LXX.,  Aquila,  Symmachus, 
and  Qimchi,  is  supposed  to  figure  captive  Israel  far  from  the 
Sanctuary,  and  unable  to  sing  the  songs  of  Sion.  LXX.  for 
“dove"  render  “people,"  referring  to  Ps.  lxxiii.  (74)  19;  cf. 
Osee.  vii.  n.  St.  Jerome’s  rendering,  “For  the  dumb  dove,"  &c., 
confines  its  reference  to  David.  This  Psalm  follows  liv.  (55)  in 
the  Psalter,  apparently  on  account  of  vv.  7,  8  of  liv.,  a  later 
composition,  but  not  sung  in  public  worship,  as  it  seems,  till 
sometime  after  the  present  Psalm. 

vv.  2,  3.  “  Pants,"  like  a  wild  beast  hastening  in  pursuit  of  its 
prey.  LXX.,  Targum,  St.  Jerome,  “treads  me  down,"  reading 
the  verb,  as  if  from  shuph  (perhaps  =  “  he  bruised,  crushed "), 
instead  of  sha-aph  ( =  “  he  breathed  hard,  panted,  hastened  "). 
v.  3.  “  Marom,"  rendered  “proudly,"  “with  height  of  spirit;”  in 
Ps.  xci.  (92)  9,  a  Divine  title  (“Height"),  and  so  taken  here  by 
Targum,  Aquila,  and  (perhaps)  by  St.  Jerome  (altissime),  which 
may  be  rendered  as  “on  a  vantage-ground,"  cf.  Ps.  lxxii.  (73)  8. 
Our  Vulgate  runs  it  into  the  next  verse,  but  Cod.  Vatican  of  LXX., 
Roman  Psalter,  that  of  Verona,  Cassiodorus,  Augustine,  Arnobius, 
render,  “  Mine  enemies  have  trod  me  down  all  the  day  from  the 
height  of  the  day ;  for  many  are  they  that  war  against  me ;  They 
shall  be  afraid,  but  I,"  &c.  St.  Hilary,  “  From  the  height  of  days 
I  will  not  fear,  for  the  many,  that  war  against  me,  shall  fear." 
“Height  of  day"  may  mean,  either  the  dawn,  or  noon,  and 
Vulgate  may  be  explained,  “I  fear  the  light  of  day,  as  it  enables 
my  foes  to  track  me,  yet  do  I  trust  in  Thee.”  v.  5.  “  His  words." 
Symmachus,  “  Through  God  will  I  praise  His  word,"  /.<?.,  the 
Promise  made  to  him  at  his  unction  by  Samuel.  “My  words” 
of  LXX.  and  Vulgate,  as  the  promise  was  made  to  him. 


206 


PSALM  55  (56). 


“  Flesh  ”  =  mankind  =  “man”  (’adam)  in  v.  12.  v.  6.  “  My 
words.”  St.  Jerome,  “  Sermonibus  me  affligebant”  (they  vexed  me 
with  words).  “  Words  ”  often  means  “  things,”  “  concerns,” 
“  interests,”  whence,  with  Hitzig,  we  may  render,  “  they  injure  my 
interests,”  “they  thwart  my  purpose.”  v.  7.  Symmachus,  “They 
gathered  themselves  together  privily,”  so  too  St.  Jerome.  LXX., 
“  They  dwell  near,”  settle  in  the  neighbourhood  {para)  of  their 
intended  victim  to  spy  his  movements,  while  lying  in  wait,  &c. 
“  They  lurk,”  “  they  hide  [themselves],”  or  “  they  set  men  in 
ambush.”  “  Even  as  (according  as)  they  waited,”  &c.,  is  by 
Vulgate  referred  to  next  verse;  in  text  it  belongs  to  v.  7,  a 
connection  which  the  several  attempts  at  explanation  fail  to 
justify,  v.  8.  Syriac,  “They  said,  For  him  there  is  no  deliverer, 
wherefore  in  the  wrath  of  nations  do  Thou  judge  them.” 
St.  Jerome,  “For  no  one  among  them  is  saved;  in  wrath  God 
shall  bring  down  (detrahet)  the  peoples.”  Mendelssohn,  taking 
it  assertively,  “  In  vain  is  their  escape,”  “  On  account  of  wicked¬ 
ness  [there  is,  as  they  fancy,]  escape  for  them.”  “  Crush  ”  of 
Vulgate  comes  from  mistaking  kataxeis  (Thou  shalt  bring  down) 
of  LXX.  for  an  inflection  of  katag?iy?ni  (I  shatter),  a  blunder 
St.  Jerome  notices  in  his  letter  “  ad  Suniam “O  God,”  in 
LXX.  begins  v.  9.  v.  9.  “  Moving  about,”  “  wanderings,”  the 
several  stages  of  my  flight  from  Saul.  LXX.  evade  the  literal 
rendering — “  my  life,”  [wretched  as  it  is].  In  text,  “  Thou 
countest  (  =  keepest  account  of)  my  wandering ;  ”  Symmachus  and 
St.  Jerome — “mine  inner  things”  (interiora,  al.  secretiora  mea), 
may  be,  from  confounding  nodhi  ( =  my  wandering)  of  text  with 
sbdhi  ( =  my  secret).  St.  Jerome,  “  Set  my  tear  in  Thy  sight,” 
equivalent  to  “  before  Thee  ”  {enopion  sou)  of  LXX.  and 
Symmachus,  which  renders  the  sense ;  “  storing  them  in  a  skin- 
bottle,”  is  equivalent  to  bearing  his  tears  and  griefs  in  mind. 
“  [Are  they]  not  in  Thy  reckoning  (record)  ?  ”  as  if  to  say,  “  Why 
should  I  entreat  Thee  not  to  forget  my  tears,  since  Thou  recordest 
them  so  as  never  to  lose  remembrance ;  ”  interrogation  equivalent 
to  emphatic  assertion.  “  Surely  my  tears  are  registered  in  Thy 
book.”  LXX.,  not  knowing  what  to  make  of  the  hap.  legom. 
[1 literally ,  “once  said,”  occurs  nowhere  else],  siphrathckha  {  =  Thy 
book  ?  Thy  register  ?  reckoning  ?),  render  it,  “  even  according  to 


PSALM  56  (5;). 


20  7 


Thy  promise ,”  referring  it  to  a  gracious  promise  to  bear  in 
mind  the  woes  of  the  persecuted  fugitive.  While  LXX.  con¬ 
nect  this  clause  with  v.  9,  Vulgate  joins  it  to  the  next  verse. 
Targum,  “Is  not  the  sum  of  my  misery  in  Thy  reckoning?” 
St.  Jerome,  “  My  more  secret  [things]  hast  Thou  numbered,  set 
(put)  my  tear  (lacrymam)  in  Thy  sight  ”  (in  conspectu  tuo,  a/,  in 
utre  tuo,  “  in  Thy  skin-bottle  ”) ;  “  but  not  in  Thy  narrative  ” 
( =  sed  non  in  narratione  tua).  v.  10.  The  construction  is  some¬ 
what  awkward.  St.  Jerome,  “This  I  know  that  (because)  Thou 
art  my  God.”  v.  n.  “Word,”  God’s  promise,  v.  12.  “What 
can  man,”  &c.,  neither  LXX.  nor  St.  Jerome  render  this 
interrogatively,  which,  however,  is  required  by  the  present  text, 
v.  13.  “Upon  me.  .  .  .  Thy  vows,”  i.e.,  the  vows  I  have  made  to 
Thee  are  incumbent  upon  me.  Syriac  reverses  this,  “  Upon 
Thee  are  my  vows;”  LXX.,  “The  vows  of  Thy  praise,  which  I 
will  pay,  are  upon  me ;  ”  so  many  old  Latin  Psalters  (laudationis 
tuae,  tibi,  “  of  Thy  praise,”  “  of  praise  to  Thee ;  ”  St.  Augustine, 
laudis  tibi,  of  praise  to  Thee).  “  Which  I  will  pay,”  &c.,  is  not, 
nor  is  it  to  be  rendered  interrogatively,  v.  14.  “  [Hast  Thou]  not 
[delivered]  my  feet  from  an  overthrow  [a  thrusting  down?],” 
equivalent  to  “Surely  Thou  hast  delivered.”  “Walk  before 
God,”  LXX.,  both  here,  and  in  Ps.  cxiv.  (116)  9,  have  in  view 
the  tenor  of  a  godly  life  the  Hebrew  verb  implies,  and  render 
accordingly.  “In  the  light  of  the  living,”  or,  may  be,  “of  life;” 
cf.  St.  John  viii.  12,  Ps.  cxiv.  (116)  9,  “in  the  land  of  the  living.” 


PSALM  56  (5;). 

1.  To  the  Chief-Musician, 
al  tash’cheth ;  to  David,  a 
mikh’tam  :  When  he-fled 
from  the  face  of  Shaul  into 
the  cave. 

2.  Be-gracious  to  me,  O 
God,  be-gracious  to  me  ;  For 
in  Thee  my  soul  takes- 
refuge ;  Yea,  in  the  shadow 


PSALM  56  (5;). 

1.  For  the  end,  Destroy 
not :  by  David,  for  inscrip- 
tion-on-a-monument,  when 
he-fled  before  Saul  into  the 
cave. 

2.  Have-mercy  on  me,  O 
God,  have-mercy  on  me,  For 
in  Thee  has  my  soul 
trusted  ;  And  in  the  shadow 


208 


PSALM  56  (5;). 


of  Thy  wings  will-I-take- 
refuge :  Until  hostility 

(wickednesses)  have-passed- 
away. 

3.  I-will-cry  to  ’Elohim 
“El’yon :  To  God  that-per- 
fects  [all  things]  for  me. 

4.  He-shall-send  from  the 
heavens,  and  save  me,  [He 
whom]  my  panting-foe  blas¬ 
phemes — Selah  :  God  shall- 
send  His  grace  and  His 
truth. 

5.  My  soul  (i.e.,  as  for  me), 
amid  lions  am-I-prostrate ; 
Devouring-flames  are  the 
sons  of  man  ;  their  teeth  are 
spears  and  arrows  *.  And 
their  tongue  a  sharp  sword. 

6.  Be-Thou-exalted  above 
the  heavens,  O  God :  [Be] 
Thy  glory  above  all  the 
earth. 

7.  A  net  have-they-pre- 
pared  for  my  steps ;  One- 
has-bowed-down  my  soul ; 
They-have-dug  a  pit  before 
me  ;  They-are-fallen  into 
the  midst-thereof.  Selah. 

8.  Fixed-is  my  heart,  O 
God,  fixed-is  my  heart :  I- 
will-sing,  yea,  will  -  sing- 
psalms. 

9.  Wake-up,  my  glory; 
awake,  nebhel  and  kinnor : 
I-will-awake  the  dawn. 


of  Thy  wings  will-I-hope : 
Until  the  iniquity  have- 
passed-away. 

3.  I-will-cry  to  God  Most- 
High  :  T o  God  who  has- 
benefited  me. 

4.  He-sends  from  heaven 
and  delivers  me,  He-gives 
to  shame  them-that-trampled 
upon  me :  God  has-sent- 
forth  His  mercy  and  His 
faithfulness, 

5.  [And  has-delivered]  my 
soul  from  the  midst  of  lions’ 
whelps  :  I  -  lay  -  down  -  to- 
sleep,  [though]  troubled. 
The  sons  of  men — their 
teeth  are  arms  and  darts, 
and  their  tongue  a  sharp 
sword. 

6.  Be-Thou-exalted  above 
the  heavens,  O  God,  And 
Thy  glory  above  all  the 
earth. 

7.  They-have-prepared  a 
snare  for  my  feet  ;  and 
have-bowed- down  my  soul ; 
They-have-dug  a  pit  before 
me :  And  are-fallen  into  it 
[themselves]. 

8.  My  heart,  O  God,  is 
ready,  my  heart  is  ready :  I- 
will-sing,  yea,  I -will-sing- a- 
psalm. 

9.  Wake-up,  my  glory; 
awake,  psaltery  and  harp : 
I-will-awake  early. 


PSALM  56  (5;). 


209 


10.  I-will-give-thanks  to 
Thee,  ’Adonay,  among  the 
peoples  :  I -will-sing-psalms 
to  Thee  among  the  nations. 

11.  For  great  is  Thy 
loving-goodness  unto  the 
heavens :  And  Thy  truth 
unto  the  skies. 

12.  Be  -  Thou  -  exalted 
above  the  heavens,  O  God : 
[Be]  Thy  glory  above  all  the 
earth. 


10.  I-will-give-thanks  to 
Thee,  O  Lord,  among  the 
peoples :  And  sing-a-psalm 
to  Thee  among  the  Gentiles. 

11.  For  great  is  Thy 
mercy  even  to  the  heavens  : 
And  Thy  truth  to  the  clouds. 

12.  Be  -  Thou  -  exalted 
above  the  heavens,  O  God, 
And  Thy  glory  above  all 
the  earth. 


The  diction  and  tone  of  this  Psalm  are  unquestionably  Davidic, 
and  remind  one  of  those  which  are  assigned  to  the  period  of 
Saul’s  persecution.  With  Thalhofer,  we  refer  it  to  David’s  taking 
refuge  in  the  cave  of  Odollam  (1  Kings  (Sam.)  xxii.  1),  rather 
than  to  his  sojourn  in  the  wilderness  of  Engaddi  (Ibid.  xxiv.  4,  ff.). 
It  is  difficult  to  distribute  the  contents  of  the  Psalm  under  con¬ 
secutive  headings,  or  marked  divisions,  but  after  the  second 
Selah  (v.  7),  confidence  increases,  and  complaint  and  entreaty 
give  place  to  praise.  Psalm  cvii.  (108)  reproduces  parts  of  this 
Psalm  and  of  Ps.  lix.  (60).  The  Hebrew  text  presents  consider¬ 
able  difficulties,  especially  at  vv.  4 — 8.  The  parallelism  of  the 
several  verses  is  far  more  apparent  in  the  LXX.  than  in  th q  present 
text. 

v.  1.  ’ Al  tasttcheth ,  “  Destroy  not,”  Targum.  “Upon  affliction,  at 
the  time  when  David  said,  Destroy  not,”  &c.,  Rashi  and  Qimchi 
take  it  for  the  burden  of  the  poem.  Aben  Ezra  deems  it  a  mere 
indication  of  the  tune.  It  occurs  in  the  title  of  the  two  following 
Psalms,  and  that  of  Ps.  lxxv.  (76).  St.  Jerome,  “To  the  conqueror; 
that  thou  destroy  not  David  lowly  and  simple,  when  he  fled,” 
&c.  v.  3.  “  Perfects,”  i.e.,  completes,  completely  performs  all 
that  is  needed  on  my  behalf.  LXX.  read,  instead  of  gomer 
(perfecting)  of  present  text,  gomel  (requiting).  St.  Jerome,  “To 
God  mine  avenger”  ( ultorem  meum).  v.  4.  Text,  chereph  shoaphl 
(he  has  reproached  my  panting  [foe]) ;  for  “panting,”  cf.  vv.  2,  3 
of  foregoing  Psalm.  Or ,  “  Should  my  panting  [foe]  have  reviled 
0 


210 


PSALM  56  (5;), 


me,”  so  Gesenius.  Chereph  denotes  blasphemy  (Isai.  xxxvii.  23, 
24),  it  never  occurs  with  God  as  the  subject.  Thus  much  may 
be  urged  in  favour  of  the  rendering  adopted  above,  despite  its 
awkward  ellipsis.  The  abrupt  transition  and  unchastened  style, 
corresponding  to  mental  agitation  and  anguish,  account  for  the 
difficulties  met  with  in  this,  and  in  the  next  verse,  which,  to  a 
great  extent,  render  the  translation  a  matter  of  conjecture,  v.  5. 
LXX.  here  supply  [“And  He  rescued”].  The  present  text,  word 
for  word ,  “  My  soul,  in  the  midst  of  lions  will  I  (do  I)  lie-down, 
flaming-ones  (i.e.,  breathing  out  fire  and  flames),  the  sons  of  man; 
Their  teeth,”  & c.  Aquila  and  Symmachus  render,  “My  soul,” 

(  =  “  as  for  me,”  “  I  ”) :  “  flaming  ones  ”  they  join  as  an  epithet  to 
“lions,”  rendering  it  respectively,  by  “  fierce,”  or  “greedy,”  and 
by  “bold”  (a/,  “flaming”).  St.  Jerome,  “My  soul  has  slept 
(dor mivity in  the  midst  of  raging  ( ferocientium )  lions  :  The  sons  of 
men  their  teeth,”  &c.  LXX.  can  hardly  have  read  lohatim  (flaming- 
ones)  in  their  text;  as  they  render,  “I  lay  down  to  sleep  troubled ,” 
while  in  Ps.  ciii.  (104)  4,  irvp  cf)\eyov,  pyr  phlegon  (a  flaming  fire) 
is  their  correct  rendering.  With  Syriac  and  Theodotion,  LXX. 
connect  “I  slept  troubled”  with  “among  [lions’]  whelps.”  Syriac, 
“  And  He  has  rescued  my  soul  from  dogs :  Because  I  slept 
troubled.”  “  The  teeth  of  the  sons  of  man  [are]  spears  and 
arrows,”  &c.  v.  7.  Literally ,  “  One-has-bowed-down  my  soul,” 
an  instance  of  the  frequent  use  of  the  impersonal  active  for  the 
passive,  “my  soul  is  bowed  down.”  “Dug  a  pit,”  cf.  Ps.  vii.  16. 
v.  8.  “Fixed,”  as  in  Ps.  1.  (51)  12,  the  firm  and  ready  disposition 
of  the  will.  This,  with  vv.  9 — 12,  recurs  in  Ps.  cvii.  (108)  1 — 5, 
with  but  slight  differences,  v.  9.  “  Psaltery  and  harp,”  approxi¬ 
mate  rendering  of  the  corresponding  names  in  text.  “  I  will 
awake  the  dawn,”  so  Rashi,  cf.  Ps.  cxviii.  (119)  147;  a  not 
unusual  poetic  figure.  St.  Jerome,  “  I  will  rise  at  morn  ”  (surgam 
mane).  A  psychological  gradation  may  be  here  indicated. 
“  Soul  ”  (my  soul,  naphshi ),  the  emotional  and  passive  part  of 
his  nature.  “  Heart,”  his  mind,  which,  enlightened  by  faith,  is 
established  in  confidence.  “  Glory,”  his  spirit,  his  higher  nature. 


PSALM  57  (58). 


21  I 


PSALM  57  (58). 

1.  For  the  Chief-Mu¬ 
sician,  ’al-tash’cheth  ;  to 
David,  a  mikh’tam. 

2.  Is  it  true  that  justice 
is  silence  (i.e.,  silent  [?]). 
Speak-ye :  Do-ye-judge  up¬ 
rightly  the  sons  of  man  ? 

3.  Nay,  in  heart  ye -work 
wickedness  in  the  land  :  Ye- 
weigh-out  the  violence  of 
your  hands  (i.e.,  your  violent 
deeds). 

4.  The  wicked  are-apos¬ 
tate  from  the  womb  :  They- 
go-astray  from  the  belly, 
speaking  falsehood. 

5.  Their  venom  is  like  the 
venom  of  a  serpent :  As  of 
the  deaf  asp  (or,  adder) 
[that]  stops  its  ear ; 

6.  Which  will  not  hearken 
to  the  voice  of  charmers : 
[Nor]  of  the  enchanter 
versed  in  spells. 

7.  O  God,  break  their 
teeth  in  their  mouth  :  The 
jaw -teeth  of  young -lions 
do  -  Thou  -  wrench  -  out, 
YaHWeU. 

8.  Let-them-melt-away  as 
waters  [which]  are-taking- 
themselves-off :  [When]  he- 
shoots-out  his  arrows,  [let 
them  be]  as  if  they-were- 
blunted. 


PSALM  57  (58). 

1.  For  the  end,  Destroy 
not ;  by  David,  for  inscrip- 
tion-on-a-monument. 

2.  If  ye  indeed  be  judges  : 
Judge  uprightly,  ye  sons  of 
men. 

3.  For  in  heart  ye- work 
iniquities:  Your  hands  con¬ 
trive  wrongs  in  the  land. 

4.  Sinners  are-estranged 
from  the  womb  :  They-go- 
astray  from  the  birth  ;  they- 
speak  lies. 

5.  Their  venom  is-like 
[that]  of  a  serpent ;  As  of  a 
deaf  asp  that  stops  its  ears  ; 

6.  Which  will  not  hearken 
to  the  voice  of  charmers : 
Or  of  enchanters  enchant¬ 
ing  skilfully. 

7.  God  shall-crush  their 
teeth  in  their  mouth :  The 
Lord  shall  -  break  the 
jaw-teeth  of  lions. 

8.  They  -  shall  -  come  to 
naught  like  running  water : 
He-bends  His  bow,  until 
they-be-undone. 


212 


PSALM  57  (58). 


9.  [Let  them  be]  as  a  slug 
which  dissolves  as  it-goes- 
along :  [As]  the  abortion  of 
a  woman,  [which]  can  never 
see  the  sun  (or,  can  in  no 
wise  see,  etc.). 

1  o.  Ere  your  pots  can-feel 
[the  heat  of]  the  bramble  : 
He-shall-whirl  it  away,  alike, 
the  green  [wood],  and  the 
glowing  [fuel]. 

11.  The  just  shall-rejoice, 
when  he-sees  the  vengeance  : 
He-shall-bathe  his  footsteps 
in  the  blood  of  the  wicked. 

12.  So  that  [every]-man 
shall-say,  There  is  indeed  a 
reward  for  the  just-man  : 
There  is  truly  a  God  that 
judges  in  the  earth. 


9.  As  melted  wax  they- 
shall-be-destroyed :  The  fire 
is-fallen,  and  they  never 
see  the  sun. 

10.  Ere  your  thorns  feel 
the  white-thorn,  He  shall 
swallow  them  up  as  living, 
as  in  wrath. 

11.  The  just-man  shall- 
rejoice,  when  he  -  beholds 
the  vengeance  :  He-shall- 
wash  his  hands  in  the  blood 
of  the  sinner, 

12.  So  that  each  one 
shall-say,  There  is  indeed  a 
reward  (lit.,  fruit)  for  the 
just-man :  Truly  there  is  a 
God  that  judges  them  in  the 
earth. 


The  title  assigns  this  Psalm  to  David,  but  mentions  no 
particular  occasion  in  his  life.  Among  the  several  more  or  less 
probable  guesses  as  to  the  date  of  its  composition,  v.  2,  illustrated 
by  2  Kings  (Sam.)  xv.  2 — 6,  may  be  reasonably  taken  as  an  answer 
to  Absalom’s  disparagement  of  his  father’s  judicial  methods, 
whereby  he  paved  the  way  for  his  rebellion.  We  may  divide  the 
Psalm  as  follows:  (1)  The  denunciation  of  the  flagrant  wrongs 
perpetrated  by  the  pretended  zealots  for  justice  (vv.  2,  3). 
(2)  A  forcible  picture  of  Absalom’s  early  wickedness  and  hardness 
of  heart  (vv.  4 — 6).  (3)  Prayer  for  swift  vengeance  on  the 

factious  (vv.  7 — 10).  (4)  Their  punishment  will  show  that 

justice  is  not  a  mere  name,  but  that  there  is  One  who  judges 
justly  in  the  earth  (vv.  n,  12). 

v.  2.  The  present  pointed  text  bears  rendering  only  thus  : 
“  Is  there  indeed  that  silence  of  justice  ye  speak  of?  Would 


PSALM  57  (58). 


213 


ye  judge  fairly  (uprightly)  the  sons  of  men  ?  ”  (cf.  2  Sam.  xv. 
3,  4.)  ’ Elem ,  the  second  word  in  text,  is  thus  rendered  “silence,” 

silencing — “Is  justice  indeed  dumb} ”  Qimchi  renders  it 
“  congregation,”  viz.,  Saul’s  counsellors  who  approved  of  his 
murderous  intent.  But,  in  the  unpointed  text,  it  may  well  stand 
for  'Him  (  =  gods,  judges),  and  then,  with  Mendelssohn,  we  may 
render,  “  Do  ye  indeed  speak  justice,  ye  gods  ?  Do  ye  judge 
uprightly  the  sons  of  men  ?  ”  LXX.,  instead  of  ’ elem ,  read  ’ uldm 
(indeed).  The  Syriac  evidently  takes  it  as  an  ironical  expostula¬ 
tion,  “Thus  in  truth  do  ye  speak  justice,  do  ye  judge  equitably, 
ye  sons  of  men.”  Targum,  “Whether  in  truth,  because  the  just 
are  silent  in  the  time  of  strife  do  you  appear  to  yourselves  to 
speak  justice?  In  uprightness  judge  ye  the  sons  of  men. 
Behold  ye  all  of  you  speak  unrighteousness  in  the  land,”  &c. 
St.  Jerome’s  rendering  is,  word  for  word,  that  of  Vulgate,  v.  3. 
“  In  the  land,”  openly,  publicly.  “Violence  .  .  .  hands  ”  =  violent 
actions.  Secretly  scheming  injustice,  they  openly  override  the 
claims  of  justice  by  sheer  violence.  Syriac,  “And  your  hands 
are  engaged  {implicated)  in  crime.”  A  reply  to  the  preceding 
question,  v.  4.  If  this  refer  to  Absalom  and  his  set,  the  poet 
may  be  understood  to  say  that  he  had  forewarnings  of  Absalom’s 
perverseness  from  his  earliest  years.  “  Apostate  ”  =  turned  away 
from  godliness  and  morality,  v.  5.  “Their  venom,”  lit.,  “venom 
to  them,”  i.e.,  “  venom  have  they ;  ”  chamath  in  text  means 
“hot-anger,”  hence  LXX.  and  St.  Jerome  eschew  the  figure  of 
speech,  and  render  “rage”  {furor ).  v.  6.  “Charmers,”  lit., 
“  whisperers,”  “  mutterers  ”  of  magic  formulas.  “  Deaf,”  not 
naturally,  but  untameable,  savagely  intractable,  v.  7.  A  trans¬ 
ition  from  reptiles  to  the  hunting  of  beasts  of  prey.  v.  8.  Syriac, 
“  Be  they  contemned  as  waters  spilt,  and  he  shall  shoot  forth  his 
arrows,  until  they  be  destroyed.”  Rashi  agrees  with  Syriac  in 
rendering  “melt  away,”  in  the  sense  of  “contemned,”  “despised,” 
“  brought  to  naught ;  ”  he  further  agrees  with  LXX.  and  Syriac  in 
taking  God  as  the  subjects  of  “shoots  his  arrows;”  in  text,  “he 
treads  his  arrows,”  pregnant  construction,  the  bow  is  strung  by 
putting  the  foot  on,  or  against  it  (cf.  “ fire  a  shot  ”).  Rashi, 
“  Until  they  be  cut  off.”  Gesenius,  “[When]  he  sends  his  arrows 
[they  shall  be]  as  if  cut  off  at  the  point,  blunted,  headless.’ 


214 


PSALM  57  (58). 


v.  9.  ShaVlill  (rendered  “slug,”  St.  Jerome  “worm;”  “wax”  by 
LXX.,  Syriac,  and  Ewald)  is  a  air.  Aey o/a,  occurs  nowhere  else. 
“Dissolves,”  in  text  a  noun  =  “  melting,”  “liquefaction;”  in-a- 
state-of-melting  it  goes  along.  “  [Let  them  melt  away]  as  a  slug 
that  melts  as  it  goes,”  i.e.,  it  emits  slime,  moistening  its  path, 
so  that  (according  to  the  vulgar  belief)  the  longer  it  goes,  the 
more  it  dissolves,  until  at  last  it  wastes  away.  Targum,  “As  a 
crawling  snail  which  slavers  its  path.”  “Abortion,”  “untimely 
birth.”  LXX.  and  Syriac  have  read  n-ph-l sh-th  of  the  original 
vowelless  text,  naphal  ’ eshshah ,  (“there  fell  [upon  them]  lire”); 
present  text,  nepheP eshdh  (  =  untimely-birth  of  a  woman).  Targum, 
“  As  an  abortion  and  a  blind  mole  which  sees  not  the  sun.”  v.  10. 
A  very  obscure  verse,  an  apostrophe  to  the  factious,  warning  them 
that  God  will  confound  their  plots,  even  as  a  sudden  blast  sweeps 
away  the  green  (“  living”)  and  glowing  (old  twigs  easily  catching 
fire)  thorn-fuel  under  the  traveller’s  camp-kettle.  Vulgate  gives 
the  rendering  of  LXX.  (but  “He  shall  swallow  you  up,”  Vulgate 
“  them  ”),  which,  in  the  main,  is  adopted  by  Symmachus. 
Slrothey-khem  (Plur.  of  str  =  a  thorn,  a  pot,  Strath,  feminine  form 
of  Plural)  repeatedly  means  “  pots  ;  ”  strtm ,  Masc.  form  (with  the 
doubtful  exception  of  Amos  iv.  2),  means  “  thorns,”  “  briers.” 
Qimchi,  “  Ere  your  pots  can  feel  [the  heat  of  the  kindled] 
buckthorn.”  Rashi,  “  Ere  your  thorns  feel  [themselves  to  have 
grown  into]  a  buckthorn,  living  (fresh,  flourishing)  as  they  will 
then  be,  so  shall  fury  as  a  whirlwind  sweep  it  away.”  Ab.  Ezra 
reports  as  current  in  the  Jewish  school,  “  Ere  [men]  perceive 
that  your  thorns  are  a  buckthorn,  as  one  living  (i.e.,  as  an  angry 
man  is  wont)  so,  in  wrath,  as  a  whirlwind,  shall  (God)  sweep  them 
away.”  He  adopts  as  his  own,  “  Ere  your  thorns  grow  into 
a  buckthorn  bush,  in  their  greenness  ( =  as  living-ones)  God  shall 
uproot  them,  as  one  in  anger  is  wont  to  uproot,  and  cast  away  a 
sapling.”  LXX.  have  in  view  a  husbandman  promptly  uprooting 
an  intrusive  bramble,  ere  it  puts  forth  thorns.  St.  Jerome,  “Ere 
your  thorns  grow  into  a  blackthorn ;  as  living-ones,  as  in  wrath, 
a  storm  shall  sweep  them  away.”  Syriac  (v.  9),  “  As  wax  that 
melts  and  disappears  before  fire,  they  shall  be  destroyed ;  the  fire 
is  fallen,  and  they  beheld  not  the  sun.”  (v.  10),  “  Let  their  thorns 
become  thorn-bushes,  and  let  their  anger  thrust  them  away.” 


PSALM  58  (59). 


215 


v.  11.  “  Bathe  in  blood,”  *.<?.,  the  foe  shall  flee  before  him  bleeding, 
v.  12.  “Reward,”  ///.,  “fruit,”  “God  judging,”  text  5 Elohim 
shoptttim  ( =  judicantes,  Participle  Plural),  which  renders  admis¬ 
sible,  “Truly  there  are  gods  ( =  judges)  that  judge  in  the  earth.” 


PSALM  58  (59). 

1.  To  the  Chief-Musician, 
’al  tash’cheth,  to  David,  a 
mikh’tam  ;  When  Shaul  sent 
[men] :  And  they-watched 
the  house  to  kill  him. 

2.  Deliver  me  from  mine 
enemies,  O  my  God :  Set- 
me-on-high  out-of-the-reach 
of  -  them-that-rise-up-against 
me. 

3.  Deliver  me  from  the 
workers  of  iniquity :  And 
save  me  from  bloodthirsty 
men. 

4.  For,  lo,  they-lay-snares 
for  my  life ;  The  violent 
gather  -  themselves-together 
against  me  :  Not  for  my 
transgression,  and  not  for 
my  sin,  YaRWeR  ! 

5.  Without  fault  [of  mine] 
they  run  and  marshal- 
themselves  :  Awake  to  meet 
me,  and  see ! 

6.  Yea,  Thou,  Y^HW^H, 
God  of  hosts,  the  God  of 
Israel,  Rouse-Thee  to  visit 
all  the  nations :  Show  not 


PSALM  58  (59). 

1.  For  the  end,  Destroy 
not ;  by  David  for  inscrip- 
tion-on-a-monument ;  when 
Saul  sent,  and  watched  his 
house,  to  kill  him.  (1  Kings 
(Sam.)  xix.  11.) 

2.  Deliver  me  from  mine 
enemies,  O  God  :  and  from 
them-that-rise-up  against 
me  rescue  me. 

3.  Deliver  me  from  the 
workers  of  iniquity :  And 
save  me  from  bloodthirsty 
men. 

4.  For,  lo,  they-hunt-after 
my  soul ;  Mighty-men  have- 
rushed-in  upon  me. 


5.  Not  my  wrong-doing, 
or  my  sin  [is  the  cause 
thereof],  O  Lord :  Without 
iniquity  I-ran  and  directed 
[my  course  aright] : 

6.  Awake  to  meet  me,  and 
behold.  And  THOU,  O 
Lord  God  of  hosts,  God  of 
Israel,  prepare-Thee  to  visit 


PSALM  58  (59). 


2l6 


mercy  to  any  that  commit 
iniquity  treacherously.  Selah. 

7.  They-return  at  evening, 
they-growl  like  the  dog : 
And  go-round-about  the 
city. 

8.  Lo,  they-foam  at  the 
mouth ;  Swords  are  in  their 
lips:  “For  who  hears?” 
[say  they]. 

9.  But  Thou,  YMTWoH, 
dost-laugh  at  them :  Thou- 
mockest  at  all  the  Gentiles. 

10.  O  my  strength,  for 
Thee  will-I-watch  :  For  God 
is  my  high-tower. 

11.  My  God  with  His 
loving-kindness  shall-meet 
me :  God  shall-let-me-see 
[my  desire]  upon  them-that- 
lie-in-wait  for  me. 

1 2.  Slay  them  not,  lest  my 
people  forget ;  Make-them- 
wanderers  by  Thy  power, 
and  bring  -  them  -  down : 
’Adonay,  our  shield. 

13.  Let  the  utterance  of 
their  lips  [be  accounted]  sin 
of  their  mouth ;  And  let- 
them  -  be  -  taken  in  their 
pride  ;  And  for  the  cursing 
and  lying  they-utter. 


all  the  Gentiles.  Have  no 
pity  on  any  that-work  ini¬ 
quity. 

7.  They-shall-return  at 
evening  and  hunger  like 
dogs,  and  go-round-about 
the  city. 

8.  Lo,  they-utter  [a  lie] 
with  their  mouth,  but  a 
sword  is  in  their  lips:  For 
[say  they],  Who  hears  ? 

9.  But  Thou,  O  Lord, 
shalt-laugh  at  them :  Thou- 
shalt-set-at-nought  all  the 
nations. 

10.  My  strength  will  -  I- 
keep  [looking]  t  >  Thee : 
For  Thou,  O  God,  art  mine 
upholder ; 

11.  [As  for]  my  God,  His 
mercy  shall  -  come  -  to  -  meet 
me  ; 

12.  God  shall-show  me 
[vengeance]  upon  mine  ene¬ 
mies.  Slay  them  not,  lest 
my  people  forget :  Scatter 
them  by  Thy  power,  and 
bring-them-down,  O  Lord, 
my  defender. 

13.  [For]  the  sin  of  their 
mouth,  and  the  utterance  of 
their  lips ;  let  them  even 
be  taken  in  their  pride ; 
And  for  [their]  cursing  and 
lying  they  -  shall  -  be  -  de¬ 
nounced, 


PSALM  58  (59). 


14.  Exterminate,  in 
wrath  !  exterminate,  that 
they-be-no-more  :  And  that 
men-may-know  that  God  is- 
ruling  in  Ya“aqobh,  Unto 
the  ends  of  the  earth. 
Selah. 

15.  Aye,  they-return  at 
evening-,  they-growl  like  the 
dog :  And  go-round-about 
the  city. 

16.  As  for  them,  they- 
wander-about  for  food :  If 
they  be  not  satisfied,  then 
they-murmur. 

17.  But  as  for  me,  I-will- 
sing  of  Thy  strength  ;  And 
will-exult  every  morning 
over  Thy  loving-goodness : 
For  Thou-art  my  high- 
tower,  and  my  refuge  in  the 
day  of  my  trouble. 

18.  My  strength,  to  Thee 
will-I-sing-praise :  For  God 
is  my  high-tower,  my 
gracious  God. 


14.  In  the  utter  destruc¬ 
tion  ;  [they  shall  perish]  in 
the  wrath  of  utter  destruc¬ 
tion,  and  shall-be  no  more : 
So  shall  men  know  that  God 
rules  over  Jacob,  and  the 
ends  of  the  earth. 

15.  They-shall-return  at 
evening,  and  hunger  like 
dogs,  and  go-round-about 
the  city. 

16.  As  for  them,  they- 
roam-to-and-fro  for  food : 
If  they  be  not  filled,  then 
they-murmur. 

17.  But  as  for  me,  1-will¬ 
sing  of  Thy  strength ;  And 
will  -  exult  every  morning 
over  Thy  mercy:  For  Thou 
art  my  supporter  and  my 
refuge  in  the  day  of  my 
distress. 

1 8.  My  helper,  to  Thee 
will  -  I  -  sing  -  praise  :  F or 
Thou,  O  God,  art  my  sup¬ 
porter,  my  God,  my  mercy. 


In  tone  and  diction,  this  Psalm  has  much  in  common  with 
the  four  preceding  Psalms.  There  is  no  reason  for  questioning 
that  it  was  composed  at  the  time  of  David’s  persecution  by  Saul, 
and  it  seems  certain  that  it  was  occasioned  by  some  attempts  on 
the  life  of  the  poet.  If  the  accuracy  of  the  title  (which,  by  the 
way,  is  disputed)  be  admitted,  the  history  is  given  in  1  Kings 
(Sam.)  xix.  11 — 18.  The  Psalm  opens  with  a  prayer  for  deliver¬ 
ance  from  murderous  foes  (vv.  2 — 8);  (2)  vv.  9 — 14,  confidence 
that  his  prayer  will  be  heard ;  (3)  he  again  describes  the 

machinations  of  his  foes  (vv.  15,  16) ;  (4)  a  renewed  expression 
of  trust  in  God’s  protection  (vv.  17,  18). 


2l8 


PSALM  58  (59). 


v.  1.  LXX  and  Vulgate  render  “watched”  in  singular, 

implying  that  what  Saul  did  by  others  was  his  own  act  and  deed, 
v.  4.  “Lay-snares,”  or  “weave  plots,”  or  “lie  in  ambush.” 
LXX.,  “  they  have  hunted.”  v.  5.  “  Run,”  “  marshal,” 

military  terms,  the  latter  denoting  the  array  of  troops  for 

executing  a  plan  determined  upon.  LXX.,  “  I  ran  and  directed,” 
possibly  the  final  n  dropped  from  katevthyna  (  =  I  directed), 
katevthyna[n\  (  =  they  directed).  St.  Jerome,  “I  have  not  acted 
wickedly,  but  they  run  and  prepare  themselves.”  v.  6.  “  Gentiles,” 
in  text  goyim ;  an  appeal  to  God  as  universal  judge.  On 

the  strength  of  this  term,  certain  commentators  refer  the  Psalm 
to  the  struggle  of  the  Jews  with  the  Seleucidae.  The  view  that 
David  applies  this  word  to  those  of  his  race  who  were  no  better 
than  gdyim  ( =  heathens)  is  unsupported  by  the  usus  loquendi . 
“Selah”  here  marks  the  close  of  the  prayer,  v.  7.  “  They  return  of 
an  evening  ”  (every  evening),  “  like  the  dogs,”  the  scavengers  of 
Eastern  cities,  v.  8.  “Foam,”  the  verb  properly  means  “to 
gush  out,”  like  water;  it  occurs  in  Ps.  xviii.  (19)  3.  “Day  to 
day  pours  forth?  &c.  St.  Jerome,  “  Loquuntur  in  ore  suo  ” 
(they  speak  [utter]  with  their  mouth,  swords  are  in  their  lips), 
“quasi  nemo  audiat  ”  ( =  as  if  no  one  could  hear) ;  the  expression 
of  their  fancied  impunity,  v.  9.  But  not  so,  they  will  soon  learn 
their  mistake,  v.  10.  “His  strength”  is  unintelligible,  and  at 
variance  with  the  ancient  versions.  St.  Jerome  and  Vulgate 
render  it  “  fortitudinem  meant ?  in  Accusative;  to  kratos  mou  (my 
strength)  of  LXX.  might  well  be  taken  as  Vocative,  so  Thalhofer, 
and  may  thus  be  rendered  as  the  text.  v.  n.  The  text  ( Kthibh , 
written ),  “ The  God  of  His  gracious-goodness  shall  meet  me;” 
the  marginal  correction  (Q’ri,  read ),  “The  God  of  my  loving¬ 
kindness  (gracious  goodness),”  &c.  “  God  shall  let  me  see,”  &c. 

(Or) — “God  shall  cause  me  to  look  [calmly]  on  mine  enemies.” 
v.  12.  “Lest  my  people  forget.”  LXX.,  “  Lest  they  forget  Thy 
law?  in  some  MSS.,  “  Thy  people .”  Thalhofer  renders  “  my 
people  ”  as  the  object,  the  complement,  not  the  subject  of 
“forget.”  “Cause  them  to  wander  to  and  fro.”  Targum,  “Drive 
them  from  their  homes.”  v.  13.  In  text  and  in  Vulgate,  “On 
account  of”  has  to  be  supplied,  as  is  done  in  Targum,  and  by 
Aben  Ezra.  Targum,  “For  the  sin  of  their  mouth,  and  the 


PSALM  59  (6o). 


219 


utterance  of  their  lips,  let  them  be  taken  in  their  pride  ”  (dropping 
“  and  ”  before  “  let  .  .  .  taken  ”  as  redundant).  “  Sin  of  mouth  ”  = 
“sin  of  the  tongue.”  Text  as  it  stands — “The  sin  of  their  mouth 
[is]  the  utterance  of  their  lips,”  i.e.,  “every  word  they  speak  is  a 
sin.”  “  Be  denounced,”  so  LXX.,  or,  with  Thalhofer,  “  Let  them 
be  spoken  of  ”  (they  shall  be  spoken  of)  as  examples  of  Divine 
vengeance,  when  the  end,  the  consummation  thereof,  which 
advances  by  slow  degrees,  shall  be  made  manifest  in  “the  wrath 
of  consummation’'  (  =  consummate,  unmitigated  wrath),  v.  14. 
As  his  indignation  grows  in  intensity,  from  “Slay  not”  (v.  12),  he 
passes  unwittingly  to  “Exterminate  [them].”  “Unto  the  ends  of 
the  earth,”  according  to  the  accent,  should  be  connected  with 
“  may  know,”  not  taken  as  asserting  God’s  universal  dominion. 
Cf.  1  Kings  (Sam.)  xvii.  46.  v.  18.  A  refrain  differing  but 
slightly  from  v.  10.  LXX.  read  ’ Eldhay  (  =  my  God),  in  present  text 
’ Eldhey  ( God  of  “my  loving-kindness”),  i.e.,  “ my  gracious  God.” 
St.  Jerome — “  Deus  misericordia  mea”  (God  my  mercy),  i.e., 
“  Who  has  mercy  on  me,”  even  as  “  my  salvation  ”  means  “  my 
Saviour.” 


PSALM  59  (60). 

1.  For  the  Chief-Musician 
upon  Shushan  "Eduth  ;  a 
mikh’tam  to  David,  to  teach. 

2.  When  he-waged-war 
with  ’Aram  naharayim,  and 
with  ’Aram  of  Tsobhah,  and 
Yoabh  returned  and  smote 
of  ’Edhom  in  the  Valley  of 
Salt  twelve  thousand  [men]. 

3.  O  God,  Thou-hast-cast 
us-off,  Thou-hast-broken  us- 


PSALM  59  (60). 

1.  For  the  end,  for  them 
that  shall-be-changed ;  for 
inscription-on  -  a  -  monument 
by  David  himself,  for  in¬ 
struction. 

2.  When  he-had-burned 
Mesopotamia  of  Syria  and 
Sobal,  and  Joab  had-re- 
turned,  and  smitten  Idumaea 
in  the  valley  of  salt — twelve 
thousand.  (2  Kings  (Sana) 
viii.  3,  foil.) 

3.  O  God,  Thou-hast-cast- 
us-off,  Thou-hast-broken- 


220 


psalm  59  (60). 


up :  Thou-hast-been-angry ; 
grant  us  restoration. 

4.  Thou  hast  made  the 
land  to  quake,  Thou-hast- 
rent  it :  Heal  the  breaches 
thereof,  for  it-quakes  (it  is 
shaken). 

5.  Thou  hast  made  Thy 
people  experience  hardship  : 
Thou  -  hast  -  made-us-drink 
the  wine  of  reeling. 

6.  Thou  -  hast  -  given  a 
banner  to  them-that-fear 
Thee,  For  fleeing  [to  it] 
from  before  the  bow.  Selah. 


7.  That  Thy  beloved  may¬ 
be-delivered  :  Save  [with] 
Thy  right-hand,  and  answer 
me. 

8.  God  has  spoken  in 
[by  (?)]  His  holiness  ;  I-will- 
exult,  I  will-divide  Shekh- 
em  :  And  the  valley  of 
Sukkoth  will-I-measure-out. 

9.  To  me  [i.e.,  Mine  is] 
GiFadh,  and  mine  Menash- 
sheh ;  ’Eph’rayim  too  is  the 
defence  of  my  head  :  Ye- 
hudhah  is  my  lawgiver ; 

10.  Moabh  is  the  pot  of 
my  washing;  Upon  Edom 
will-I-cast  my  shoe :  Pe- 
lesheth,  shout-aloud  because 
of  me. 


us-down :  Thou-hast-been 

angry ;  yet  hast-Thou-pitied 
us. 

4.  Thou  hast  made  the 
land  to  quake,  and  hast- 
troubled  it  :  Heal  the 
breaches  thereof,  for  it-has- 
been  shaken. 

5.  Thou-hast-shown  Thy 
people  hardships  :  Thou- 
hast-made-us-drink  the  wine 
of  sorrow  ( or ,  of  stupor, 
amazement). 

6.  Thou  -  hast  -  given  to- 
them  -  that  -  fear  Thee  a 
banner,  That  they-might- 
flee  from  before  the  bow : 
That  Thy  beloved  may-be- 
delivered : 

7.  Save  with  Thy  right- 
hand,  and  hear  me. 

8.  God  has  spoken  in  His 
holiness  (sanctuary  [?]) ;  I- 
will  -  rejoice,  and  divide 
Sichem :  And  measure-out 
the  valley  of  tents. 

9.  Mine  is  Galaad,  and 
mine  is  Manasses ;  Ephraim 
also  is  the  strength  of  my 
head:  Juda  is  my  king: 

10.  Moab  is  the  caldron 
of  my  hope  ;  Over  Idumaea 
will-I-stretch-out  my  shoe : 
The  foreigners  are  subjected 
to  me. 


PSALM  59  (60). 


221 


11.  Who  will-escort  me 
into  the  fortified  city  ?  Who 
has-led  me  to  Edom? 

12.  Was  it  not  THOU,  O 
God,  [who]  hadst-cast  us 
off?  And  wouldest  not,  O 
God,  go  forth  with  our 
hosts  ? 

13.  Give  us  help  from 
trouble :  F or  vain  is  the 
salvation  (help,  deliverance) 
of  man. 

14.  Through  God  we- 
shall-do  valiantly  :  F or  "tis 
He  that  shall-tread-down 
our  adversaries. 


11.  Who  will-escort  me 
into  the  fortified  city?  Who 
will  -  escort  me  as  far  as 
Idumaea  ? 

12.  Wilt  not  Thou,  O 
God,  who-hast-cast  us  off  ? 
And  wilt  Thou  not,  O  God, 
go  forth  with  our  forces  ? 

13.  Give  us  help  from 
trouble  :  For  vain  is  the 
help  of  man. 

14.  Through  God  we- 
shall-do  valiantly:  For  ’tis 
He  that  shall  -  bring  -  to- 
nought  them-that-harass  us. 


“Al  shushan  “ edhuth ,  either,  according  to  Aben  Ezra,  the 
name  of  a  familiar  air  [or,  to  be  sung  to  the  air  of  the  song 
known  as]  the  “Lily  of  Testimony,”  or,  as  Gesenius  ( Hebr .  Lex.  s.v. 
shushan ),  “pipes  of  song,”  as  it  were,  a  lyric  poem.  LXX.  connect 
shushan ,  in  some  way,  with  sha?iah  ( =  he  changed).  The  contents 
of  the  Psalm  agree  with  the  date  of  its  composition,  as  assigned 
in  the  Title.  The  annals  of  David’s  reign  record  two  successful 
wars  against  the  Syrians  (2  Kings  (Sam.)  viii.  3,  ff;  x.  7,  ff. ;  cf. 
1  Chron.  xviii.) ;  the  former  is  most  probably  that  referred  to  here. 
At  its  close,  Joab  and  Ab’shay  (  =  Abisai)  led  David’s  forces 
against  the  Edomites,  who,  probably,  had  availed  themselves  of 
the  absence  of  the  army,  to  invade,  or  to  threaten  Judah.  They 
were  routed  in  the  Valley  of  Salt  (to  the  south  of  the  Dead  Sea). 
The  Title  assigns  the  victory  to  Joab;  in  2  Sam.  viii.  13,  David 
is  the  victor;  but  in  1  Chron.  xviii.  12,  the  victory  is  ascribed  to 
Abishai  (Abisai),  Joab’s  brother.  This  discrepancy  involves  no 
contradiction,  as  the  success  of  David’s  arms  may  well  be  credited 
to  him,  and,  though  Joab  was  commander-in-chief  of  the  detach¬ 
ment  sent  to  ward  off  the  Edomites,  it  may  well  be  that  his 
brother  led  the  troops  that  routed  the  invaders,  so  that  the  victory 


222 


psalm  59  (6o). 


might  well  be  credited  to  each.  Aram  (lit.,  “highland”),  Syria 
“of  the  two  rivers,”  i.e.,  Mesopotamia,  whose  kings  seem  to  have 
been  vassals  of  the  King  of  Soba  (between  the  Orontes  and 
Euphrates,  N.E.  of  Damascus),  so  that  a  war  with  him  would 
involve  hostilities  with  Syria.  In  2  Sam.  viii.  13,  18,000  (not 
12,000)  is  the  number  of  the  slain ;  a  discrepancy  not  unfrequent 
in  these  matters.  The  Title  may  have  been  based  on  a  book  of 
Annals,  nor  is  it  unlikely  that  some  scribe  blundered  in  copying 
the  figures. 

v.  3.  “  Broken,”  as  the  ranks  of  a  defeated  army  are  broken, 
cf.  2  Kings  (Sam.)  v.  20;  Judges  xxi.  15.  “  Grant  restoration,” 

“  restore  [us]  again,”  restore  to  us  Thy  favour.  “  Pitied  ”  of 
LXX.  is  perhaps  suggested  by  the  recent  Syrian  victories,  v.  4. 
The  danger  threatening  Israel  is  here  figured  by  an  earthquake 
cleaving  the  ground  into  rifts  and  chasms,  v.  5.  “Experience,” 
lit.,  “Thou  hast  shown,”  “made  Thy  people  to  see.”  “Wine  of 
reeling.”  “  Wine,”  “  reeling,”  “  staggering,”  is  all  that  the  present 
text  allows;  “wine  of  reeling”  is  a  construction  not  admitted  by 
the  vowel-points  of  “  wine”  If  the  accuracy  of  the  Masoretic 
text  be  asserted,  the  only  sense  to  be  made  of  the  hemistich  is — 
“  Thou  hast  given  us  wine  [of  wrath]  to  drink,  intoxication-wise,” 
i.e.,  to  intoxication,  taking  “  reeling  ”  (  =  intoxication)  in  the  sense 
of  a  noun  used  adverbially.  St.  Jerome,  “  Potasti  nos  vino  consopi- 
ente  ”  (Thou  hast  drenched  us  with  stupefying  wine).  Katanyxeos 
of  LXX.  apparently  means  “  of  torpor,”  “  of  stupefaction,”  wine 
inducing  torpor,  cf.  Rom.  xi.  8,  7rve0/xa  ( pnevma  or  pneuma) 
Karavviecos  (a  spirit  of  torpor).  Aquila,  omon  karoseos  (wine  of 
heaviness,  drowsiness).  “Wine  of  compunction,”  “of  sorrow,” 
“  of  remorse,”  so-called,  may  be,  with  reference  to  its  after-effects, 
v.  6.  “  That  they  may  muster  [around  it]  from  before  the  bow,”  so 
rendered  by  LXX.,  Syriac,  Symmachus,  St.  Jerome,  and  Vulgate. 
But  Targum,  “  Because  of  His  truth,”  in  text,  mip-fney  qdshet 
(lit.,  “from  the  faces  of f  i.e.,  “from  before”),  “the  bow.”  The 
main  objection  to  the  latter  rendering  (that  of  Targum,  Anglican 
Version,  &c.),  is  that  mip-fney  never  bears  the  meaning 
“because,”  “for  the  sake  of,”  which  the  Targum  here  affixes  to 
it.  Thou  hast  given  to  them  that  fear  Thee  a  banner  to  lift  up 
for  themselves  for  the  sake  of  [Thy]  truth,  i.e.,  “  to  show  forth 


PSALM  59  (6o). 


223 


Thy  faithfulness  to  Thy  promises.”  “Selah,”  if  not  a  musical 
direction,  is  here  out  of  place,  as  v.  7  is  closely  connected  with 
v.  6,  as  an  ejaculatory  prayer  to  a  thanksgiving.  “  Thy  beloved,”  as 
in  Deut.  xxxiii.  12;  and  the  name  given  to  Solomon,  vv.  7 — 14 
are,  with  slight  variations,  repeated  in  Ps.  cvii.  (108),  from  v.  7  to 
the  end.  v.  8.  “In  His  holiness.”  St.  Jerome,  “in  His  sanctuary,” 
alluding,  perhaps,  to  an  oracle  received  from  the  High  Priest,  by 
means  of  ’Urim  and  Thummim ;  but  cf.  Ps.  lxxxviii.  (89)  36. 
“  By  My  holiness,”  so  that  it  is  to  be  understood  rather  of  the 
promise  made  by  God  through  Nathan  (2  Kings  (Sam.)  vii. 
12  — 16).  vv.  8 — 10  are  taken  by  some  interpreters  as  an  utterance 
of  God,  who  as  King  and  Leader  of  Israel  identifies  Himself 
with  them.  “Portion  out,”  or  “divide”  [into  lots],  refers  to  the 
division  of  Chanaan  by  Joshua,  so  too  “measure,”  “mete  out.” 
“  Sichem,”  a  city  in  Mount  Ephraim,  between  Mounts  Ebal  and 
Gerizim,  where  now  stands  Nablous ;  probably  mentioned  here 
as  the  central  town  of  the  region  west  of  Jordan.  “Valley  of 
tents”  (“huts,”  “ booths ”  =  “ Succoth ”),  Jacob’s  first  halting- 
place  on  his  return  from  Mesopotamia  (Gen.  xxxiii.  17,  18);  in 
the  tribe  of  Gad  (Josh.  xiii.  27),  apparently  near  Peniel ;  any 
closer  identification  is  conjectural.  “  Galaad  ”  (  =  Gilead),  the 
name  of  a  mountain  district  south  of  the  River  Jabbok,  with  a 
city  of  same  name,  in  the  tribe  of  Manasses  (Num.  xxvi.  29).  It 
is  applied  to  the  mountain  tracts  between  Arnon  and  Bashan, 
inhabited  by  the  tribes  of  Gad,  Reuben,  and  by  the  half-tribe  of 
Manasses.  “Galaad”  and  “Manasses”  may  be  taken  to  denote 
the  trans-Jordanic  region,  “Ephraim”  and  “Juda,”  the  leading 
tribes  to  the  west  of  Jordan  (cis-Jordanic).  These  two  last  tribes 
were,  politically,  the  most  important,  Ephraim  in  the  north,  Juda 
in  the  south ;  by  these  four  names  the  whole  land  and  nation  are, 
so  to  speak,  summed  up.  v.  9.  “  Strength  ”  [of  head],  i.e.,  helmet, 
with  an  allusion,  perhaps,  to  Deut.  xxxiii.  17.  “Lawgiver,”  so 
St.  Jerome;  “leader,”  “sceptre,”  or  staff  ( baton )  of  command. 
St.  Jerome  is  justified  by  Deut.  xxxiii.  21.  “Sceptre,”  “staff,” 
suggests  a  reference  to  Gen.  xlix.  10  ;  Num.  xxi.  LXX.  render  the 
word  in  the  concrete  sense,  “  King  ”  ( BacriA.evs ,  vasilevs  -  king), 
v.  10.  The  neighbouring  nations,  who  had  so  frequently  harassed 
the  chosen  race,  are  to  be  reduced  to  the  most  abject  subser- 


224 


PSALM  60  (6l). 


vience.  In  Moab  he  will  wash  the  filth  from  his  hands  and  feet. 
“  The  pan  of  my  trampling  down,”  as  a  Greek  translator  renders 
it.  “  Pot  of  my  hope,”  Symmachus  ( lebees  tees  amerimmas  mou ,  the 
caldron  of  my  freedom  from  care)  comes  pretty  close  to  it.  The 
commentators  on  Vulgate  may  explain  it  (if  they  can).  It  seems 
that  LXX.  mistook  racKsi  (my  washing)  of  text,  for  the  Chaldee 
d  chats  (he  hoped).  “  Upon  Edom,”  his  dirty  shoe  will  be  thrown. 
“  Moab,”  “  Edom,”  seats  of  hostile  power,  so  far  forth  as  the 
direct  meaning  is  concerned,  will  be  the  place,  as  it  were,  the 
out-of-the-way  parts  of  the  house,  where  all  that  decency  would 
hide  is  stowed  out  of  sight.  “  Casting  a  shoe  upon,”  implies  not 
taking  possession  of  land.  In  Ruth  iv.  7,  taking  off  the  shoe 
signifies  the  cession,  the  transference  of  a  right,  as  is  plain  from 
the  explanation  there  given.  “P’lesheth.”  St.  Jerome,  “Palaestina” 
(  =  Palestine) ;  LXX.,  allophyloi  (“those  of  another  tribe ,”  in 
Vulgate  “  alienigeni,”  foreign-born,  foreigners).  Philistia,  the 
country  of  the  Philistines  along  the  sea-coast.  Shout  aloud 
(“jubila  super  me,”  shout-for  joy  over  me,  of  St.  Jerome),  a 
scornful  taunt  justified  by  David’s  crushing  victories  over  the 
Philistines.  “  Triumph  over  me  [now],  if  you  can.”  “  Moab,” 
“  Edom,”  “  Philistia,”  mark  the  course  of  conquest  from  east, 
along  the  south,  to  the  west,  or  sea-coast.  In  the  parallel 
passage  (Ps.  cvii.  (108)  10),  “Over  Philistia  will-I-shout-aloud.” 
v.  11.  “Fortified  city,”  may  mean  any  of  the  Syrian  strongholds, 
such  as  Rabbah  (cf.  2  Kings  (Sam.)  xii.),  or,  if  Edom  be  the 
poet’s  aim,  then  Petra,  Bosra.  v.  12.  David  answers  the  question, 
v.  13.  “Help  from  trouble,”  or,  “from  the  adversary.”  v.  14. 
By  this  help  we  shall  achieve  strength,  “do  valiantly.” 


PSALM  60  (61). 

1.  For  the  Chief-Musician 
upon  Neghinath.  To  David. 

2.  Hear,  O  God,  my  plain¬ 
tive-cry  :  Attend  to  my 
prayer. 

3.  From  the  extremity  of 


PSALM  60  (61). 

1.  For  the  end,  among 
the  Hymns  of  David. 

2.  O  God,  hearken  to  my 
supplication  :  Attend  to  my 
prayer. 

3.  From  the  ends  of  the 


PSALM  6o  (6l). 


225 


the  land  to  Thee  will-I-cry, 
when  my  heart  languishes : 
To  a  rock  higher  than  I  lead 
me, 

4.  For  Thou-hast-been  a 
refuge  for  me ;  A  strong 
tower  from  the  enemy. 

5.  I-will-dwell  in  Thy  tent 
for  ever :  I -will-take-refuge 
in  the  shelter  of  Thy  wings. 
Selah. 

6.  For  Thou,  O  God, 
hast-heard  my  vows  :  Thou- 
hast-given  the  inheritance  of 
those-that-fear  Thy  Name. 

7.  Days  to  the  days  of  the 
king  wilt-Thou-add :  His 
years  [wilt  Thou  prolong]  as 
a  generation  and  a  genera¬ 
tion. 

8.  He-shall-abide  for  ever 
in  the  presence  of  God : 
Appoint  loving  -  goodness 
and  truth,  [that]  they-may- 
preserve  him. 

9.  So  will-I-hymn  Thy 
Name  for  ever:  At  my  ful¬ 
filling  my  vows  day  by  day 
(i.e.,  When  I  shall  daily  fulfil 
my  vows,  or ,  That  I-may- 
fulfil,  &c.). 


earth  to  Thee  have-I-cried, 
when  my  heart  was- in¬ 
anguish  :  Thou  -  didst  -  lift 
me-up  on  a  rock — Thou 
didst-guide  me ; 

4.  For  Thou-hast-been 
my  hope :  A  strong  tower 
from  the  enemy. 

5.  I-will-dwell  in  Thy 
Tabernacle  for  ever:  I-will- 
take-shelter  under  the  covert 
of  Thy  wings. 

6.  For  Thou,  O  God, 
hast  -  heard  my  prayer : 
Thou-hast-given  an  inherit¬ 
ance  to  those-that-fear  Thy 
Name. 

7.  Days  to  the  days  of 
the  king  wilt-Thou-add : 
And  [wilt  prolong]  his  years 
to  the  time  of  two  genera¬ 
tions. 

8.  He-shall-abide  for  ever 
before  God  :  Who  may- 
search  into  His  mercy  and 
truth  ? 

9.  So  will-I-sing  to  Thy 
Name  for  ever  and  ever : 
That  I  may  daily  fulfil  my 
vows. 


The  Davidic  authorship  of  this  Psalm  may  be  taken  for 
granted.  It  dates  from  one  of  the  persecutions  David  had  to 
suffer,  either  from  that  of  Saul,  or  from  Absalom’s  rebellion. 
The  Syriac  version  refers  it  to  the  time  when  he  learned  from 

P 


226 


PSALM  60  (6l). 


Jonathan  Saul’s  resolve  to  slay  him.  But,  as  v.  5  more  than 
hints  that  the  Ark  was  finally  fixed  on  Mount  Sion,  and  vv.  7,  8 
plainly  presuppose  the  promise  communicated  by  Nathan 
(2  Kings  (Sam.)  vii.  12);  if  too,  as  is  most  probable,  “the  King” 
of  v.  7  is  David,  the  Psalm  must  have  been  written  during  his 
flight  from  Absalom,  and  in  trans-Jordanic  land.  The  main 
portions  of  the  Psalm  are  divided  off  by  the  Selah  at  v.  5.  The 
first  part  contains  supplications ;  the  second  passes  on  to  out¬ 
pourings  of  trust  and  gratitude. 

v.  3.  “  Extremity  of  land,”  from  the  eastern  bank  of  Jordan,  or, 
“  the  end  of  the  earth,”  a  hyperbole  expressive  of  his  sense  of 
distance  from  the  Promised  Land,  and  from  God’s  sanctuary. 
The  Preterites  in  vv.  3,  4  may  be  rendered,  either  as  “  Preterites 
of  confidence ,”  or  must  be  referred  to  a  previous  answer  to  prayer. 
“Upon  a  rock,”  & c.,  i.e.,  “Thou  wilt  guide  me  to,  [and  set  me] 
upon  a  rock,”  &c.  v.  5.  “For  ever,”  equivalent  to  “length  of 
days”  (Ps.  xxii.  (23)  6),  to  “all  the  days  of  my  life”  (Ps.  xxvi. 
(27)  4).  “Tent,”  or  “Tabernacle,”  where,  as  God’s  guest,  I  shall 
be  under  His  special  protection.  It  may  mean  his  confident 
expectation  of  returning  to  the  place  appointed  for  public  worship, 
v.  6.  “  Inheritance,”  that  which  they  may  lawfully  claim.  If 
uttered  during  his  flight  from  Absalom,  it  expresses  his  hopes  of 
a  speedy  restoration.  If,  with  Delitzch,  we  date  this  Psalm  at 
the  time  immediately  preceding  the  battle  in  the  forest  of 
Ephraim  (2  Kings  (Sam.)  xviii.  6),  these  Preterites  are  easily 
accounted  for.  v.  7.  “King”  David  himself,  whose  life  Thou 
wilt  prolong.  “  His  years,”  ta  etee  of  LXX.,  may  be  construed  as 
Nominative.  “May  his  years  be,”  &c.,  or,  “His  years  shall  last,” 
&c.  “Two  generations,”  a  double  generation,  just  as  Ps.  xi. 
(12)  3,  leb  va  leb  (heart  and  heart  =  a  double  heart).  Usque  in 
diem  of  Vulgate  (until  the  day,  the  time  of,  the  lifetime  of), 
beds  heemeras  of  LXX.,  may  be  due  to  a  peculiar  reading  of  K’mo 
( =  as)  in  text  (. K'y-m-y ,  as  the  days).  So  far  forth  as  the  Davidic 
dynasty  abides  for  ever,  according  to  the  promise  given  by 
Nathan,  the  Son  of  Mary  is  the  fulfilment  of  the  hope  (the 
prophecy)  contained  in  this  verse  (cf.  St.  Luke  i.  32,  33).  So  far 
forth,  also,  is  this  Psalm  Messianic  ( vide  Targum).  v.  8.  “  Who 
may  search?”  of  LXX.  and  Vulgate.  Answer:  “No  one,”  as  it 


PSALM  6 1  (62). 


227 


will  be  evident  to  all  that  God’s  mercy  and  faithfulness  to  His 
promises  are  the  stay  of  David’s  throne.  They  will  never  be 
missed ,  so  as  to  need  seeking  for.  The  Hebrew  man  (apocopate 
for  manneh ,  “appoint,”  “order,”  “prepare”)  is  here  rendered  by 
LXX.  in  the  Chaldee  and  Arabic  sense  of  man  (who  ?  =  Hebrew 
mi).  St.  Jerome  drops  it,  rendering  “Mercy  and  truth  shall 
preserve  him.”  LXX.  and  Vulgate  quite  as  likely  to  be  right  as 


the  Masoretic  rendering.  v.  9. 
(  =  while  I  fulfil)  my  vows.” 


PSALM  61  (62). 

1.  To  the  Chief-Musician 
on  Yedhuthun ;  a  Psalm  to 
David. 

2.  Only  to  God  (for  God) 
is  my  soul  silent :  From  Him 
is  my  salvation. 

3.  He  only  is  my  Rock, 
and  my  salvation  :  My  high- 
tower  ;  I  shall  not  be  greatly 
moved. 

4.  How  long  will-ye-rush 
upon  a  man,  will-you-break- 
in  [upon  him]  all  of  you,  [So 
that  he  is]  like  a  bowing 
wall,  [or]  tottering  fence  ? 

5.  They-counsel  only  to 
thrust-[him]  down  from  his 
exaltation ;  They-delight-in 
falsehood ;  They-bless  with 
their  mouth :  But  inwardly 
they-curse.  Selah. 

6.  But  only  for  God  be- 
thou-silent,  my  soul :  F or 
from  Him  is  mine  expecta¬ 
tion. 


St.  Jerome  simply,  “Fulfilling 


PSALM  61  (62). 

1.  For  the  end,  a  Psalm 
of  David  for  Idithun. 

2.  Shall  not  my  soul 
submit  to  God  ?  For  from 
Him  is  my  salvation. 

3.  For  He  is  my  God 
and  my  Saviour :  My  pro¬ 
tector  ;  I  shall  not  be  moved 
any  more. 

4.  How  long  will-you- 
rush-upon  a  man?  You- 
would-slay  [him]  all  of  you, 
as  upon  a  bowed  wall  and  a 
broken-down  fence. 

5.  In  reality,  they-consult 
to  thrust  [me]  down  from 
my  dignity  ;  I -ran  in  thirst ; 
With  their  mouth  they- 
bless  :  but  within  their  heart 
they-curse. 

6.  Nevertheless  do  thou, 
my  soul,  submit  to  God : 
For  of  Him  is  my  patient- 
hope. 


228 


PSALM  6 1  (62). 


7.  He  only  is  my  Rock, 
and  my  salvation  :  My  high- 
tower  ;  I  shall  not  be  moved. 

8.  Upon  God  [do  I  rely 
for]  my  salvation  and  mine 
honour :  The  rock  of  my 
strength,  and  my  refuge  is 
God  (or,  in  God). 

9.  Trust  in  Him  at  all 
times,  ye  people ;  Pour-out 
your  heart  before  Him  :  God 
is  a  refuge  for  us.  Selah. 

10.  Only  a  breath  are 
men  of  low  degree,  and  men 
of  high  degree  are  a  lie ;  In 
the  balances  they-must-go- 
up :  They  are,  [when]  alto¬ 
gether,  [lighter]  than  a 
breath. 

11.  Trust  not  in  oppres¬ 
sion,  And  be  not  befooled 
by  unjust-gain ;  If  riches 
flow-in  :  Set  not  [your]  heart 
[thereon], 

12.  One-thing  has  God 
spoken,  These  two  have-I- 
heard :  That  power  [be¬ 
longs]  to  God : 

1 3.  Also  to  Thee,  ’Adonay, 
[belongs]  loving-kindness ; 
For  THOU  requitest  to  a 
man  according  to  his  work 
(i.e.,  actions). 


7.  For  He  is  my  God,  and 
my  Saviour  :  My  helper ;  I 
shall  not  flee. 

8.  In  God  is  my  salvation 
and  my  glory :  [He  is]  the 
God  of  my  help,  and  my 
hope  is  in  God. 

9.  Hope  in  Him,  all  ye 
congregation  of  the  people  ; 
Pour-out  your  hearts  before 
Him  :  God  is  our  helper  [for 
ever]. 

10.  But  vain  are  the  sons 
of  men,  false  are  the  sons  of 
men  in  the  balances,  so  that 
they  -  deceive  :  They  are 
altogether  [formed]  out  of 
vanity  (or,  all  alike  formed, 
&c.). 

11.  T rust  not  in  wrong¬ 
doing,  And  covet  not  rob¬ 
beries  :  If  wealth  flow-in, 
set  not  your  heart  [thereon]. 

12.  Once  has  God  spoken, 
These  two-things  have-I- 
heard :  That  power  is  of 
God: 

13.  Thine  also,  O  Lord, 
is  mercy:  For  THOU  ren- 
derest  to  every-one  accord¬ 
ing  to  his  works. 


The  diction  of  this  Psalm  is  thoroughly  Davidic.  Different 
as  is  its  subject  from  that  of  Ps.  xxxviii.  (39),  the  language  is  so 
similar,  that  they  must  needs  be  assigned  to  the  same  author. 


PSALM  6 1  (62). 


229 


It  is  not  clear  to  what  part  of  the  poet’s  life  this  Psalm  is  to  be 
referred.  The  hypocritical  foes,  who  plot  to  depose  him  “  from 
his  dignity,”  may  be  either  Saul’s  courtiers  or  Absalom’s  par¬ 
tisans.  The  Psalm  consists  of  three  strophes  of  four  verses,  the 
divisions  being  marked  by  the  Seldhs.  Strophes  1  and  2  express 
the  happiness  and  security  of  confidence  in  God,  when  enemies 
are  leagued  against  one.  The  last  contrasts  therewith  the  folly  of 
trusting  in  man. 

v.  1.  “  Yedhuthun  ”  (LXX.,  Vulgate,  and  St.  Jerome, 

Idithun )  is  taken  by  Rashi  for  a  musical  instrument ;  by 
Qimchi,  for  the  person  to  whom  the  Psalm  was  given  to  be  sung, 
or  set  to  music ;  by  Aben  Ezra,  for  an  indication  of  the  tune  or 
air.  v.  2.  Lit.,  “  Only  to  ’Elohim  is  my  soul  silent,”  /.<?.,  in 
silent  resignation,  resigns  itself  in  silent  trust.  American 
Revisers — “  In  silence  for  God  only  my  soul  waits.”  v.  3. 
“Rock.”  St.  Jerome,  “Shield.  .  .  I  shall  not  be  moved  any 
more.”  These  predicates  are  of  frequent  occurrence  in  the 
Davidic  Psalms,  v.  4.  “  Man,”  in  text,  }ish  =  Latin  vir  (a  man, 
a  man  at  his  best),  hence  Targum,  “  against  the  godly  man,” 
“rush  upon  (against),”  “set  upon;”  LXX.,  “assault  a  man;” 
Syriac  and  Targum,  “rage  tumultuously.”  “Will  you  break  in?” 
by  LXX.  and  St.  Jerome,  “Ye  slay,”  “ye  will  slay,”  the  rendering 
of  Ben  Nephthali  and  the  Babylonian  school.  Ben  Asher  and 
the  Western  Jews  read  it  as  Passive,  “ye  shall  be  slain,  all  of 
you.”  But  “  wall,”  “  fence,”  compel  us  to  revert  to  the  primary 
meaning  of  rdtsach  (“  he  broke,”  “  he  dashed  in  pieces”).  St. 
Jerome,  “  How  long  will  ye  lie  in  wait  for  a  man  ?  ye  slay,  all  of 
you  ( interficitis  omnes )  as  a  leaning  wall  ( mums  inclinatus )  and 
a  tumble-down  fence  ( maceria  corruens ).”  v.  5.  “Exaltation,” 

“  dignity,”  “  regal  estate  ”  (cf.  Ps.  iv.  3,  “  My  glory  to  shame”). 
“For  they  take  pleasure  in  falsehood;”  so,  too,  St.  Jerome. 

“  They  ran  (I  ran)  in  thirst  ”  of  LXX.  ( edramon )  may  mean  either 
“  /,”  or  “  they  ran,”  comes  from  their  vocalizing  yiLtsu  of  text 
(  =  they  delight)  as  ydrutstsu  (  =  they  ran) ;  according  to  Eusebius, 
their  earlier  copies  had  iv  1 J/euSec,  en  pseudei  ( =  in  falsehood), 
instead  of  “in  thirst ,”  which,  however,  is  questioned.  The  old 
Itala  has  in  sitim  (unto  thirst).  St.  Ambrose  reads  “  they  ran  ” 
(cucurrerunt).  vv.  6 — 8  repeat,  with  but  slight  variations,  vv.  2 


230 


PSALM  6 1  (62). 


and  3.  Cf.  v.  6  with  Ps.  xxxvi.  (37)  7.  v.  9.  “Ye  people,” 
most  probably  addressed  to  his  retinue,  not  to  the  nation,  v.  10. 
“  Only  a  breath  are  the  sons  of  [common]  men  ( h’ney  ’ adam ),  a  lie 
the  sons  of  [great]  men  (dney  ’ ish )  (cf.  Ps.  xlviii.  (49)  3) ;  in  the 
balances  [they  are]  for  going  up  :  [Lighter  are]  they  than  a  breath 
altogether,”  so  the  present  text.  St.  Jerome,  “  Nevertheless 
( verumtamen ),  vanity  are  the  sons  of  Adam,  a  lie  the  sons  of  man 
( viri )  in  deceitful  balances ;  they  act  fraudulently  together 
( fraudulenter  agunt  simul ).”  LXX.  render,  “  But  vain  are  the 
sons  of  men  ;  false  are  the  sons  of  men  in  the  balances,  so  as  to 
deceive  ;  they  are  all  alike  ( =  altogether)  [formed]  out  of  vanity  ;  ” 
rod  aSiKT/crai  ( tou  adikeesai) ;  Vulgate,  ut  decipiant — “that  they 
may, — so  that  they  deceive.”  LXX.  read  la-ualdth  (  =  for  going- 
up)  of  text,  as  a  form  of  “ diva l  ( =  he  did  wickedly,  did  wrong), 
and  so  rendered  the  verse  thus  :  In  the  scales  (when  put  into 
the  scales),  man’s  qualities  are  such  as  to  wrong  him  who  buys 
them  ;  i.e.,  he  is  cheated,  deceived  by  them,  because  they  go  up, 
are  too  light,  kick  the  beam  ;  the  sum  of  their  combined  weights 
is  lighter  than  nothingness.  “  De  (LXX.  Ik,  eh)  vanitate  ”  (  =  from, 
out  of  emptiness),  may  be  too  literal  a  rendering  of  the  text, 
“  They  are  altogether  [removed]  from  ( =  min)  vanity ;  ”  or, 
adopting  the  Hebraism,  LXX.  may  have  meant :  They  are  less 
than ,  more  worthless  than  emptiness,  less  than  nothing  (in  text 
“  than  a  breath  altogether”)  ;  or,  they  are  outside  the  range  of 
vanity,  and  hence  are  themselves  vain,  empty,  unavailing,  v.  n. 
“Trust  not  in  oppression”  (or  “fraud”).  St. Jerome,  “in  calumny” 
(i.e.,  tricks  of  chicanery),  “  and  in  robbery,  lest  ye  be  disappointed.” 
Gesenius,  “set  not  a  vain  hope  on  robbery.”  “Riches  bear 
fruit  abundantly,”  or  still  more  literally,  “  break  forth  with  fruit.” 
vv.  12,  13.  This  twofold  truth  is  recorded  Exodus  xx.  5,  6; 
cf.  Ps.  cxliv.  (145)  6,  7.  St.  Jerome,  “  one  thing  has  God  spoken.” 
A  God  of  omnipotence  in  punishing  the  wicked,  gracious  and 
merciful  in  rewarding  the  good. 


PSALM  62  (63). 


231 


PSALM  62  (63). 

1.  A  Psalm  to  David, 
when  he  was  in  the  desert  of 
Judah.  (2  Kings  (Sam.) 
xxii.  5.) 

2.  O  God,  my  God  art 
Thou  ;  earnestly-do-I-seek 
Thee :  My  soul  thirsts  for 
Thee,  my  flesh  pines  for 
Thee  :  In  an  arid  land,  and 
[is]  fainting  without  water 
(or,  [it]  languishes  without 
water). 

3.  Thus  in  the  sanctuary 
have-I-gazed  upon  Thee : 
To  see  Thy  power  and  Thy 
glory. 

4.  For  Thy  loving-good¬ 
ness  is  better  than  life  ;  My 
lips  shall-praise  Thee. 

5.  Thus  will-I-bless  Thee 
during  my  lifetime  :  In  Thy 
Name  will  - 1  -  lift  -  up  my 
hands. 

6.  As  with  marrow  and 
fat  shall  my  soul  be-satis- 
fied :  And  with  lips  of  jubi¬ 
lant-song  shall  my  mouth 
utter-praise ; 

7.  Whenever  I-remember 
Thee  upon  my  bed  :  [And] 
in  the  night-watches  medi¬ 
tate  on  Thee. 


PSALM  62  (63). 

1.  A  Psalm  of  David, 
when  he  was  in  the  desert 
of  Idumaea.  (So  Codex 
Vatican,  “  Idum'aea.”) 

2.  O  God,  my  God,  I- 
wake  early  to  Thee.  My 
soul  thirsts  for  Thee,  for 
Thee  my  flesh  how  often! 


3.  In  a  desert,  trackless 
and  waterless  land  ;  thus  in 
the  sanctuary  have-I -ap¬ 
peared  before  Thee !  That- 
I-might-behold  Thy  power 
and  Thy  glory. 

4.  For  Thy  mercy  is 
better  than  life ;  My  lips 
shall-praise  Thee. 

5.  Thus  will-I-bless  Thee 
during  my  lifetime ;  And  in 
Thy  Name  will-I-lift-up  my 
hands. 

6.  Be  my  soul  filled  as 
with  marrow  and  fatness : 
And  with  jubilant  lips  shall 
my  mouth  utter-praise ; 

7.  Forasmuch  as  I-re- 
membered  Thee  on  my 
bed :  [And]  in  the  early- 
hours  meditated  on  Thee : 


232 


PSALM  62  (63). 


8.  For  Thou-hast-been  a 
help  to  me :  Therefore  in 
the  shadow  of  Thy  wings 
will-I-sing-for-joy. 

9.  My  soul  cleaves  after 
Thee :  Thy  right-hand  up¬ 
holds  me. 

10.  But  they  [are  doomed] 
to  destruction,  who  seek  my 
life :  They-must-come  to 
the  lower-parts  of  the  earth. 

11.  They-shall-pour-him- 
out  upon  the  hands  of  the 
sword  (i.e.,  They  shall  each 
of  them  be  delivered  to  the 
power  of  the  sword) :  They- 
shall-be  a  portion  for  jackals 
(or,  foxes). 

12.  But  the  king  shall- 
rejoice  in  God ;  all  that 
swear  by  Him  shall-glory ; 
For  the  mouth  of  them-that- 
speak  falsehood  shall-be- 
stopped. 


8.  Because  Thou-hast- 
been  my  helper :  Therefore 
under  the  shelter  of  Thy 
wings  will-I-rejoice. 

g.  My  soul  cleaves  to 
Thee :  Me  Thy  right-hand 
has-upheld. 

10.  As  for  them,  they 
vainly  seek  my  life  :  They- 
shall-go  into  the  lower-parts 
of  the  earth : 

11.  They-shall-be-given- 
over  to  the  power  of  the 
sword :  They-shall-be  por¬ 
tions  for  foxes. 


12.  But  the  king  shall- 
rejoice  in  God ;  All  who 
swear  by  Him  (him  [  ?]) 
shall-glory:  For  the  mouth 
of  them- that- speak  unjust- 
things  is  stopped. 


LXX.  (Codex  Vatican.)  reads  “Idumaea”  in  Title,  probably  a 
scribe’s  blunder.  That  the  Psalm  is  Davidic  may  be  taken  for 
granted.  Whether,  with  Rashi,  we  refer  it  to  the  time  of  Saul’s 
persecution,  or  to  that  of  David’s  flight  from  Absalom,  there  are 
circumstances  connected  with  the  latter  event,  which  are  more 
consistent  with  the  title  and  contents  of  this  Psalm  (cf.  2  Kings 
(Sam.)  xv.  23,  28;  xvi.  2,  14;  xvii.  16).  The  Syriac  version, 
however,  expressly  ascribes  it  to  the  former  occasion ;  but  then, 
how  could  David  speak  of  himself  (v.  12)  as  “king”?  We  may 
divide  the  Psalm  into  two  parts:  (1)  Yearning  for  communion 
with  God.  (2)  Steadfast  hope  that  he  will  be  avenged,  and  that 
his  rights  will  be  vindicated. 

v.  2.  “To  Thee  do  I  rise  eariy”  so  LXX.  and  St.  Jerome 


PSALM  62  (63). 


233 


“Earnestly”  expresses  more  fitly  the  poet’s  eager  longing. 
Owing  to  the  former  rendering,  and  to  the  mention  of  “  night- 
watches  ”  in  v.  7,  in  the  Apostolic  Constitutions  (so-called, 
Bk.  2,  59 ;  8,  37),  this  Psalm  is  prescribed  for  the  morning  Office 
in  East  and  West.  “  Flesh  pines,”  in  text  Kdmah.  St.  Jerome, 
“  My  flesh  has  desired  Thee  ( desideravit  te) ;  ”  Symmachus, 
himeiretai  (longs  for) ;  Aquila,  epetathee  (strains  after,  is  devoted 
to).  LXX.,  with  Theodotion,  render  K-m-h  of  text,  as  if  it  were 
Kam-mah  ( =  how  much,  how  often),  and  as  it  occurs  nowhere 
else  in  the  Hebrew  Scriptures,  they  are  quite  as  likely  to  be  right 
as  the  other  translators.  “  My  soul  .  .  .  my  flesh,”  the  poet’s 
yearnings,  like  every  deep  emotion,  find  outward  expression  in 
the  bodily  frame.  “Fainting,”  “weary;”  Lowe  and  Jennings 
suggest,  “and  [it,  viz.,  my  flesh]  languishes  without  water.” 
“ ayeph  ( =  languishing,  weary)  is  a  participial  adjective,  which 
according  to  Gesenius  ( Hebr .  Grammar,  §  no),  agrees  with 
“land”  (’ erets ).  “Languishing”  may  be  taken  figuratively,  as  the 
result  of  privation  of  the  dew  of  God’s  blessing,  and  of  religious 
consolations.  v.  3.  “  Thus,”  with  such  yearnings,  “  have  I 
appeared”  (so  LXX.  and  St.  Jerome).  “Gazed,”  “looked  upon,” 
“contemplated,”  “rested-in-contemplation.”  “To  see,”  “  that  I 
might  behold,”  “realize;”  “that”  is  not  =  “  to,”  “in  order  that,” 
but  is  consecutive,  i.e.,  shows  the  result' of  this  “contemplation.” 
“  Thy  power  and  Thy  glory,”  realized  in  the  light  of  Faith,  but 
made  manifest  in  the  Shekhinah.  v.  4.  “Than  life.”  LXX., 
St.  Jerome,  Vulgate,  “than  lives,”  as  in  Hebrew  and  Syriac  “life,” 
is  expressed  in  a  Plural  form  ;  cf.  English,  “  news,”  &c.  v.  5. 
“  Lift  up  hands  ”  =  I  will  pray  to  Thee.  v.  6.  “  As  with,”  in  text 
Kemo,  plainly  shows  that  this  is  figurative  of  the  delight  he  looks 
forward  to,  when  the  union  with  God  he  so  longs  for,  will  be 
realized.  The  “fat”  of  the  peace-offering  was  laid  on  the  altar 
to  be  burnt,  and  removed  from  the  part  eaten  at  the  sacrificial 
meal.  Text,  “As  with  fat  and  fatness,”  & c.  v.  7  is  in  close 
connection  with  v.  6.  v.  8.  “  I  will  sing,”  &c.,  or  “  I  may  go  on 
singing  for  joy.”  v.  9.  “To  Thee,  Me,”  &c.,  in  text  purposely 
juxtaposed,  to  show  that  the  affection  is  reciprocal ;  cf.  Preliminary 
Note  ii.  of  the  Contemplation  “ad  Amorem  ”  ( Spiritual  Exercises). 
v.  10.  LXX.,  “In  vain”  comes  from  reading  Pshdah  (  =  for 


PSALM  63  (64). 


234 


destruction)  as  I'sheva  ( =  in  vain).  St.  Jerome,  “But  they  seek 
to  slay  my  soul,  may  they  go  into,”  &c.  Revised  Version 
(alternative  rendering),  “They  shall  be  destroyed  that  seek  my 
soul.”  “  Lower  parts,”  &c.  Sheol,  thought  to  be  under  the 
earth,  the  under  world,  v.  n.  “They  shall  pour  him  (each  one 
of  them),”  &c.  “  They,”  here  the  verb  is  impersonal,  so  to  speak, 

as  the  French  on,  Von,  German  man.  Each  one  of  these  would-be 
murderers  shall  be  given  over  in  a  helpless  condition  to  the 
stroke  of  the  sword:  cf.  Jerem.  xviii.  21  ;  Ezech.  xxxv.  5,  for  the 
same  expression.  “  Portion  for  jackals,”  which  feed  upon  dead 
bodies,  i.e.,  their  remains  will  be  left  unburied,  v.  12.  “King” 
David,  a  serious  objection,  by  the  way,  to  Rashi’s  view  as  to  the 
date  of  this  Psalm.  “  Swear  by  Him.”  If,  indeed,  “  Him,”  stands 
for  God,  it  means  His  worshippers ;  so  understood  by  Rashi, 
Aben  Ezra,  and  Qimchi.  Cf.  v.  11.  of  the  following  Psalm, 
“  Swear  by  Him,”  cf.  Deut.  vi.  13.  Thalhofer,  however,  because 
Absalom’s  partisans  were  not  idolaters,  understands  it  of  David’s 
loyal  adherents. 


PSALM  63  (64). 

1.  For  the  Chief-Mu¬ 
sician  ;  a  Psalm,  to  David. 

2.  Hear,  O  God,  my  voice 
in  my  complaint:  From  the 
fear  of  the  enemy  preserve 
my  life. 

3.  Hide  me  from  the 
secret  -  assembly  of  evil¬ 
doers  :  From  the  tumul¬ 
tuous-throng  of  the  workers 
of  iniquity ; 

4.  Who  have-sharpened 
their  tongue,  like  a  sword : 
Have-aimed  their  arrow — a 
bitter  word, 

5.  To  shoot  in  the  secret- 


PSALM  63  (64). 

1.  For  the  end — A  Psalm 
of  David. 

2.  Hear,  O  God,  my 
prayer,  when  I-earnestly- 
supplicate  :  From  the  fear  of 
the  enemy  deliver  my  soul. 

3.  Thou-hast-sheltered  me 
from  the  conspiracy  of  the 
wicked :  From  the  throng 
of  the  workers  of  iniquity ; 

4.  For  they-have-sharp- 
ened  their  tongues  like  a 
sword  :  They  -  have  -  bent 
their  bow — a  bitter  matter, 

5.  That  they- may-shoot 


PSALM  63  (64). 


places  at  the  blameless-one : 
Suddenly  do-they-shoot  at 
him,  and  fear  not 

6.  They-are-obstinate  in 
doing  wickedly  [lit.,  They- 
strengthen  for  themselves  an 
evil  word] :  They-commune 
of  laying  snares  privily : 
They-say,  Who  will-see 
them  ? 

7.  They-devise  wicked- 
things  [lit.,  They  search  out 
iniquities]  ;  They-have-ac- 
complished  a  device  care¬ 
fully-devised  :  And  the  in¬ 
ward-part  of  each-man  and 
heart  are  deep. 

8.  But  God  shot  at  them 
with  an  arrow :  Suddenly 
come  their  wounds. 

9.  And  they  against  whom 
was  their  tongue,  shall- 
cause  -  them  -  to  -  stumble : 
And  every-one  that-gazes- 
upon  them  shall-shake  the 
head. 

10.  And  all  men  shall- 
fear ;  And  they-shall-declare 
the  work  of  God  :  And  His 
doing  they-shall-well-con- 
sider. 

11.  The  just-man  shall- 
be-glad  in  Y^HW^H,  and 
shall-find-refuge  in  Him : 
And  all  the  upright  in  heart 
shall-glory. 


in  lurking-places  at  the 
blameless-one. 

6.  Suddenly  will  -  they- 
shoot  at  him,  and  will  not 
fear.  They  -  have  -  set  -  on- 
foot  for  themselves  a  wicked 
proposal.  They-have-taken- 
counsel  how  to-lay-snares- 
privily  :  They  -  have  -  said, 
Who  will-see  them? 

7.  They  -  have  -  devised- 
wicked-things  [They-have- 
searched  -  out  iniquities]  ; 
They-have  -  wearied  -  them¬ 
selves  with  a  diligent  search 
(a  scrutinizing  search).  Man 
shall  -  approach,  and  the- 
heart  is  deep ; 

8.  And  God  shall-be- 
exalted.  Arrows  of  babes 
are  their  wounds  ; 

9.  And  their  tongues 
were  -  weakened  against 
themselves.  All  that  saw 
them  were  troubled  ; 

10.  And  every  man  was- 
al armed  ;  And  they-related 
the  works  of  God :  And 
pondered  His  deeds. 

11.  The  just-man  shall- 
rejoice  in  the  Lord,  and 
hope  in  Him :  And  all  the 
upright  in  heart  shall-be- 
praised  (i.e.,  shall  glory). 


236 


PSALM  63  (64). 


The  ascription,  “to  David,”  may  pass  unquestioned.  The 
prominence  here  given  to  “  slander  ”  favours  Rashi’s  assignment 
of  this  Psalm  to  the  time  of  David’s  retirement  from  the  Court  of 
Saul.  It  opens  with  a  prayer  for  preservation  from  crafty  and 
foul-tongued  conspirators  (vv.  2 — 5).  It  then  sets  forth  their 
daring  and  knavery  (vv.  6,  7).  But  destruction  shall  surely  come 
upon  them  by  means  of  their  plots  (vv.  8 — 10),  to  the  joy  of  the 
just. 

v.  3.  “Hide  me,”  so  St. Jerome.  “Secret-assembly,”  “throng,” 
the  plots,  the  open  violence.  v.  4.  “Who  have  sharpened,” 
so  LXX. ;  St.  Jerome,  like  Vulgate,  “Quia”  (because,  for).  “Aim 
arrows,”  ///.,  “tread”  [their  bows  to  string  them  and  so  to  aim] 
“their  arrows.”  “  Bitter  word,”  “word,”  a  slanderous  imputation 
is  more  likely  to  be  the  meaning  of  dabar,  both  here,  and  in  v.  6; 
St.  Jerome,  “a  most  bitter  word ”  ( verbum  amarissimum),  which 
is  better  suited  to  the  “complaint,”  than  pragma  (  =  “  thing  ”)  of 
LXX.  v.  6.  “  Obstinate,”  &c.,  so  Gesenius.  “  Who  will  see 
them?”  /.<?.,  the  snares,  but  Syriac,  “Who  will  see  us  ?  ”  v.  7. 
Both  text  and  versions  are  equally  obscure.  The  difficulty 
presented  by  LXX.  (and  Vulgate)  is  mainly  due  to  a  baldly 
literal  rendering.  Save  three  words  noted  below,  they  have 
translated  according  to  the  Lexicon  meaning  of  the  words,  and 
that,  too,  in  the  order  of  the  text.  Following  their  traditional 
reading  of  the  vowelless  text,  instead  of  qerebh  ( q-r-bh ),  “the  inward- 
part  ”  of  the  Masoretic  text,  they  read  qcirabh  ( =  he  approached) ; 
for  vay-yorem  (  =  and  He  shall-shoot  at  them),  they  read  vay-yarum 
(He  [viz.,  God]  shall  be  exalted);  pltKom  (suddenly)  they  read 
pethahn  (simple  ones,  infants).  In  ancient  and  in  mediaeval 
Psalters  the  reading  ad  cor  ( =  to  the  deep  heart) — the  present 
reading — alternates  with  et  cor  (and  the  heart,  as  in  LXX.).  The 
Vulgate  reading  may  mean,  “a  man  (an  enemy  of  mine  [?]) 
approaches  a  heart  fostering  deep  plans  ”  (either  his  own  heart, 
or  that  of  one  he  consults),  i.e.,  he  allies  himself  with  him,  and 
accepts  his  devices.  Mark  the  antithesis  between  “  deep  ”  and 
“exalted”  (vv.  8 — 10).  The  overthrow  of  his  enemies  will  be 
the  direct  outcome  of  their  plots.  “  Suddenly  ”  corresponds  to 
the  same  word  in  v.  5.  Qimchi  would  repeat  “Suddenly” — 
“God  shall  shoot  at  them  with  an  arrow  suddenly:  (suddenly)  were 


PSALM  64  (65). 


23; 


(  =  come)  their  wounds.”  According  to  the  accentuation,  which 
is  erroneously  adapted  to  that  of  v.  5  b ,  this  verse  reads,  “  God 
will  shoot  at  them.  With  a  sudden  arrow  came  their  wounds.” 
v.  9.  LXX.  render  vaguely.  St.  Jerome,  “  Et  corruent  in 
semetipsos  linguis  suis  :  fugient  omnes,  qui  viderint  eos  ”  (And 
they  shall  fall  together  upon  themselves  by  means  of  their 
tongues :  all  that  see  them  shall  flee-away).  Revised  Version, 
“  So  shall  they  be  made  to  stumble,  their  own  tongue  being 
against  them :  All  that  see  them  shall  wag  the  head  ”  (in 
margin,  as  above),  which  requires  the  supposition  of  an  ellipsis 
of  the  relative  pronoun.  It  implies  that  the  victims  of  their 
slander  shall  be  the  direct  instrument  of  their  undoing,  v.  10. 
“  His  doing,”  /.<?.,  the  overthrow  of  these  crafty  revilers.  Aquila. 
v.  9.  Bilee  parachreema  egmeetheesan  hai  pleegai  avion  (arrows 
forthwith  were  their  wounds) ;  Symmachus,  “  Their  wounds  shall 
be  a  sudden  dart  ”  ( Belos  aiphnidion  esoniai  hai  pleegai  avion). 


PSALM  64  (65). 

1.  For  the  Chief-Musician, 
a  Psalm,  to  David,  a  Song. 

2.  To  Thee  silence  is 
praise,  O  God,  in  Tsiyyon: 
And  to  Thee  shall  the  vow 
be-paid. 

3.  Thou  -  that  -  hearest 
prayer:  To  Thee  all  flesh 
shall-come  (lit,  Hearer  of 
prayer). 

4.  Facts  of  iniquity  (i.e., 
iniquities)  have-been-too- 
strong  for  me :  As  for  our 


PSALM  64  (65). 

1.  For  the  end,  a  Psalm 
of  David,  [a  Song  of  Jere- 
mias  and  of  Ezechiel  for 
the  people  of  the  trans¬ 
migration,  When  they  began 
to  go  forth.] 

2.  Praise  becomes  Thee, 
O  God,  in  Sion :  And  to 
Thee  shall  the  vow  be  paid 
[in  Jerusalem]. 

3.  Hear  my  prayer:  To 
Thee  all  flesh  shall-come. 

4.  The  words  of  trans¬ 
gressors  have-overpowered 
us:  But  Thou  wilt-pardon 


238 


PSALM  64  (65). 


transgressions,  Thou  canst- 
pardon  them. 

5.  The  happinesses  [of 
him]  Thou  -  choosest,  and 
bringest-near,  That  he-may- 
dwell  in  Thy  courts!  We- 
shall-be-satisfied  with  the 
goodness  of  Thy  house : 
[With]  the  holiness  of  Thy 
Temple  (^r,Thy  holy  temple). 

6.  Terribly  in  righteous¬ 
ness  dost-Thou-answer  us, 
O  God  of  our  salvation : 
[Thou]  hope  of  all  the  ends 
of  the  earth,  And  of  the 
remote-parts  of  the  sea ; 

7.  Setting-fast  mountains 
by  His  might :  Being-girded 
with  power ; 

8.  Stilling  the  roaring  of 
the  seas,  the  roaring  of  their 
waves :  And  the  tumult  of 
the  peoples : 

9.  They  too  that-inhabit 
the  uttermost  -  parts  are- 
afraid  at  Thy  signs :  Thou 
makest  the  outgoings  of  the 
morning  and  the  evening  to 
rejoice  ( or ,  to-sing-for-joy). 

10.  Thou-hast- visited  the 
earth,  and  saturated  it, 
Thou-didst-abundantly  en¬ 
rich  it  with  a  divine  stream 
full  of  waters :  Thou-didst- 
prepare  their  corn,  when 
Thou  hadst  thus  prepared  it 
(viz.,  the  soil) : 


our  sins  ( or,  Do  Thou 
pardon,  &c.). 

5.  Blessed  is  he  whom 
Thou-choosest  and  adopt- 
est  ;  He  -  shall  -  dwell  in 
Thy  courts ;  We-shall-be- 
filled  with  the  good-things 
of  Thy  house  :  Holy  is  Thy 
temple, 

6.  Wondrous  through 
righteousness.  Hearken  to 
us,  O  God  our  Saviour :  the 
hope  of  all  the  ends  of  the 
earth,  and  of  them  [that  are] 
on  the  sea  afar-off. 

7.  Establishing  (lit.,  pre¬ 
paring)  the  mountains  by 
Thy  power  :  Being-girded 
with  strength : 

8.  Who  stirrest  -  up  the 
depth  of  the  sea,  the  roaring 
of  its  waves.  The  nations 
shall-be  troubled, 

9.  And  they  that  inhabit 
the  uttermost  -  parts  are 
afraid  of  Thy  signs :  Thou 
shalt  make  the  outgoings  of 
the  morning  and  evening  to 
rejoice. 

10.  Thou-hast-visited  the 
earth,  and  saturated  it, 
Thou-didst-abundantly  en¬ 
rich  it.  The  river  of  God 
is-full  of  waters,  Thou  didst- 
prepare  their  food  ;  for  such 
is  the  preparation  thereof. 


PSALM  64  (65). 


239 


11.  Watering  its  furrows, 
levelling  its  ridges :  With 
abundant  -  showers  Thou- 
softenest  it ;  The  produce 
thereof  Thou-blessest. 

12.  Thou  -  hast  -  crowned 
the  year  of  Thy  goodness : 
And  Thy  paths  drop  fatness. 

13.  The  pastures  of  the 
desert  drop  [therewith] : 
And  with  joy  do  the  hills 
gird-themselves. 

14.  The  pastures  are- 
clothed  with  flocks ;  The 
valleys  too  are-covered-over 
with  standing-corn :  They- 
shout-for-joy,  yea,  they-sing. 


11.  Saturate  its  furrows, 
multiply  its  fruits  :  [the 
crop]  springing-up  shall-re- 
joice  in  its  drops. 

12.  Thou-wilt-bless  the 
crown  of  the  year  of  Thy 
goodness:  And  Thy  plains 
shall-teem  with  abundance. 

13.  The  oases  of  the 
waste  shall-be-decked-with 
verdure :  And  with  re¬ 
joicing  shall  the  hills  gird- 
themselves. 

14.  The  rams  of  the  flock 
are-clothed  [with  fleeces] : 
The  valleys  abound  in 
corn  :  They-cry- aloud,  yea, 
they-shall-sing-praise. 


The  addition  to  the  Title  is  copied  from  certain  second-rate 
Codices  of  LXX.,  and  is  rejected  by  Theodoret  as  a  recent 
interpolation.  From  Jerem.  xxxix.  xl.,  we  gather  that  the  prophet 
never  went  to  Babylon ;  nor,  as  far  as  is  known,  did  Ezechiel 
ever  return  to  Judaea.  The  Psalm  may  be  divided  as  follows : 

(1)  vv.  2 — 5.  In  the  name  of  the  nation  the  poet  declares  that  the 
praise  most  acceptable  to  God  is  silent,  trustful  resignation  to  His 
guidance.  For  that  He  hears  prayer,  all  mankind  will  have 
recourse  to  Him.  The  nation,  by  its  sins,  is  unworthy  of  being 
heard ;  but  God  is  easily  propitiated ;  He  pardons  the  crimes  of 
His  chosen  people  and  allows  them  the  happiness  of  approach¬ 
ing  Him  in  the  place  He  has  chosen  for  His  earthly  abode. 

(2)  vv.  6 — 9.  The  signs  of  His  almighty  power  pervade  all  Nature, 
striking  terror  by  the  manifestations  of  punitive  justice,  gladdening 
the  heart,  when  He  shows  forth  His  loving  care.  (3)  vv.  10 — 14 
describe  God’s  goodness  in  rendering  the  earth  fruitful,  and  the 
teeming  plenty  which  results  therefrom. 

v.  2.  St.  Jerome,  “To  Thee  silence  [  =  silent  resignation]  is 


240 


PSALM  64  (65). 


praise,”  &c.  LXX.,  Vulgate,  with  Joseph  Qimchi  and  Ewald, 

“  Praise  becomes  Thee.”  Targum,  “  In  Thy  sight  praise  is 
accounted  as  silence.”  “  In  Jerusalem,”  wanting  in  text  and  in 
Cod.  Vatica?i.  of  LXX. ;  the  parallelism  seems  to  require  it. 
v.  3.  “All  flesh,”  Hebraism  for  “all  mankind,”  cf.  Gen.  vi.  12; 
Isai.  lxvi.  24;  St.John  xvii.  2.  v.  4.  “Words  of  iniquity,”  the 
poet  is  overwhelmed  by  the  number  and  grievousness  of  the 
national  sins.  LXX.  and  Vulgate  have  in  view,  it  seems,  the 
speeches  of  godless  men.  “But  Thou,”  emphatic.  We  cannot 
get  rid  of  our  iniquities,  Thou  alone  canst  pardon  them.  v.  5. 
“Temple”  supplies  no  proof  of  the  post-Davidic  origin  of  this 
poem,  as  the  Mosaic  Tabernacle  is  often  so  called.  v.  6. 
“Terribly,”  or,  “By  terrible  things;”  St.  Jerome,  “Terrible  in 
justice,  hear  us,  O  God,”  &c.  LXX.  render  it  as  qualifying 
“  temple  ”  in  v.  5.  If,  with  some  commentators,  we  refer  the  Psalm 
to  the  invasion  of  Sennacherib,  the  slaughter  of  his  army  was 
indeed  “  a  te7'rible  answer  ”  to  the  prayer  of  Ezechias.  “  Remote 
.  .  .  of  sea,”  lit.,  “and  of  the  sea  of  them  [or,  “of  parts”]  afar 
off,”  i.e.,  the  furthermost  continents  and  islands,  v.  8.  “Stilling,” 
syntardsson  of  LXX.  ( =  “  stirring  up  ”),  may  probably  be  a 
scribe’s  blunder  for  syntdsson  (arranging,  regulating).  They 
likewise  read  hamun ,  instead  of  Kmon  ( =  tumult,  multitude)  of 
the  present  pointed  text,  and  connected  it  with  v.  9,  as  in  Vulgate, 
v.  9.  “  Signs,”  manifestations  of  omnipotence,  whether  terrifying 
or  gladsome.  “  Outgoings,”  the  rising  and  setting  of  the  sun 
(cf.  Al  Quran,  xliii.  37).  Arab  dual,  mashrikan  (  =  “the  two 
Orients”);  the  whole  world  from  E.  to  W.  Vespere  of  Vulgate 
requires  correction ;  the  Gallican  Psalter  reads  Vesperce  (=  of 
evening,  instead  of  “at  evening”);  Roman  Psalter,  Arnobius, 
and  Cassiodorus,  Vesper  i ;  Codex  of  Verona,  vespere  (at 
eventide).  As  Thalhofer  remarks,  the  Vulgate  text  needs  here 
a  correction,  vesperce  for  vespere.  v.  10.  “Divine  stream”  (lit.,  in 
text,  “a  stream  of  ’Elohim”),  i.e.,  a  mighty  stream,  perhaps, 
“  Jordan,”  which  overflows  its  banks  all  the  time  of  the  harvest 
(Jos.  iii.  15),  about  the  time  of  the  Passover  (April),  or  the  poet 
looks  back  to  the  season  of  ploughing  and  sowing  (Oct.,  Nov.), 
the  autumnal  rains,  which,  falling  from  above,  are  a  “  divine,”  a 
heaven-sent  stream.  Targum,  “  From  the  fountain  of  God  in  the 


PSALM  64  (65). 


24  r 


heavens,  which  is  full  of  rain.”  “When  Thou  hadst  thus  pre¬ 
pared  it ;  ”  St.  Jerome,  “  For  thus  didst  Thou  prepare  it,”  viz.,  by 
preparing  the  earth  for  tillage,  and  providentially  tending  the 
sown  fields,  in  the  way  described  in  v.  n.  “Watering”  ( raweh 
in  text),  “levelling,”  “depressing,”  both  by  LXX.  and  St.  Jerome 
are  rendered  as  Imperatives,  which,  as  Thalhofer  observes,  suits 
the  context  better  than  rendering  them  as  Infinitives  absolute, 
equivalent  to  the  Gerund  in -do.  “  Watering ;  ”  LXX.  and 

St.  Jerome,  “inebriate.”  “Levelling  its  ridges”  (or,  “clods”); 
St.  Jerome,  “multiplica  fruges  ”  (“multiply  the  produce”),  “with 
rains  irrigate  it,  and  bless  its  fruit”  (ger??iini  benedic).  v.  12. 
LXX.  render  somewhat  freely,  and  transfer  “  Thou  blessest  ” 
from  v.  11.  “Thou  hast  crowned,”  &c. ;  the  fruits  of  the  earth 
are  here  viewed  as  a  crown  wherewith  God  decks  each  year. 
Seasonable  rains  show  that  this  is  “a  year  of  Thy  goodness,” 
Thou  hast  crowned  it  by  giving  an  abundant  harvest.  “  Paths,” 
“tracks,”  lit.,  “tracks  of  His  chariot-wheels according  to  Rashi, 
the  skies ;  to  Qimchi,  the  clouds  (cf.  Nahum  i.  3),  “  The  clouds 
are  the  dust  of  His  feet.”  “  Drop  fatness,”  fertilizing  rains,  a 
metonymy  of  cause  for  result,  v.  13.  “  Pinguescent  pascua 
deserti  ”  ( =  the  pastures  of  the  wilderness  shall  grow  fat),  so 
St.  Jerome;  LXX.  (Cod.  Vatican.)  render  “the  mountains  (ra  oprj, 
td  oree)  of  the  desert,”  for  an  earlier  rendering,  ol  o pot  (hoi  horoi) 
(fines,  boundaries),  as  is  proved  by  SS.  Augustine,  Hilary,  and  by 
Arnobius,  who  read  here  fi?ies.  Probably  LXX.,  like  Symmachus, 
had  ra  wpcua  (td  horaia),  the  speciosa  of  Vulgate  (=  beauteous, 
fruitful  spots,  “the  oases”).  “With  joy,”  with  produce  that 
gladdens  man’s  heart,  v.  14.  “Pastures,”  in  text,  karhn ,  plural  of 
Kar  (  =  “a  lamb,”  a  meadow,  or  “pasture,”  “a  battering-ram,”  “a 
saddle”),  rendered  here  by  Syriac,  “the  rich  district.”  St.  Jerome, 

“  Vestientur  agnis  greges”  ( =  “  the  flocks  shall-be-covered  [decked] 
with  lambs”).  Targum,  “The  rams  cover  the  ewes.”  LXX.,  “The 
rams  of  the  sheep  (plural)  are  clothed  [with  wool  (?)].”  Tsoji  in 
text  may  be  rendered  “sheep”  (collective  plural),  or  “flocks.” 
As  a  result  of  abundant  feeding,  the  sheep  become  fat,  are  clothed 
with  fat,  with  heavy  fleeces.  “  Shout,”  .  .  .  “sing,”  carry  on  the 
personification  of  inanimate  nature,  or  mean  the  joyous  gratitude 
of  the  nation  cheered  by  the  promise  of  abundant  harvests. 


Q 


242 


PSALM  65  (66). 


PSALM  65  (66). 

1.  For  the  Chief-Musician, 
a  Song,  a  Psalm :  Shout-ye 
to  God,  all  [parts]  of  the 
earth : 

2.  Sing  the  glory  of  His 
Name :  Render  glory  [to 
Him]  by  His  praise. 

3.  Say-ye  to  God,  How 
terrible  [a  thing]  are  Thy 
works !  Through  the  great¬ 
ness  of  Thy  might  Thine 
enemies  shall-yield-feigned- 
submission  to  Thee. 

4.  All  the  earth  shall-adore 
Thee,  And  shall-sing  to 
Thee :  They-shall-sing  to 
Thy  Name.  Selah. 

5.  Come,  and  see  the 
works  of  God ;  T errible  [is 
He  in]  His  doing  toward  the 
sons  of  man. 

6.  He-turned  the  sea  into 
dry-land  ;  Through  the  river 
they-passed  on  foot ;  Then 
did-we-rejoice  in  Him. 

7.  Ruling  by  His  might 
for  ever ;  His  eyes  observe 
the  nations :  Let  not  the 
refractory  exalt  themselves. 
Selah. 

8.  O  bless  our  God,  ye 
peoples :  And  make  the 
voice  of  His  praise  to  be 
heard ; 


PSALM  65  (66). 

1.  For  the  end,  a  Song  of 
a  Psalm  [of  resurrection]. 
Shout  unto  God,  all  the 
earth  : 

2.  O  sing  praises  to  His 
Name :  Give  glory  to  His 
praise. 

3.  Say  to  God,  How  awful 
are  Thy  works,  O  Lord ! 
Through  the  greatness  of 
Thy  power  Thine  enemies 
shall-lie  (i.e.,  pay  feigned 
submission)  to  Thee. 

4.  May  all  the  earth 
worship  Thee,  And  sing- 
praise  to  Thee :  Let-it-sing 
to  Thy  Name. 

5.  Come,  and  see  the 
works  of  God :  [He  is] 
terrible  in  [His]  counsels 
beyond  the  sons  of  men. 

6.  Who  turned  the  sea 
into  dry-land,  They-passed 
through  the  river  on  foot : 
There  did  -  we  -  rejoice  in 
Him ; 

7.  Who  by  His  might  has- 
dominion  for  ever  ;  His  eyes 
look  upon  the  nations :  Let 
not  them  that  provoke  [Him] 
be-exalted  in  themselves. 

8.  O  bless  our  God,  ye 
Gentiles :  And  make  the 
voice  of  His  praise  to  be 
heard ; 


PSALM  65  (66). 


243 


9.  Who  places  our  soul  in 
[the  state  of]  life,  Nor  suffers 
our  feet  to  be  moved. 

10.  For  Thou,  O  God, 
hast-tried  us  ;  Thou-hast- 
proved-us-with-fire,  as  silver 
is-proved. 

11.  Thou  -  broughtest  us 
into  a  prison-hold :  Thou- 
laidest  affliction  on  our 
loins  ; 

1 2.  Thou  hast  caused  man 
to  ride  upon  our  heads ; 
We  -  came  into  the  fire 
and  the  waters :  And  Thou- 
broughtest  us  out  into 
abundance. 

13.  I-will-come  into  Thy 
house  with  whole  -  burnt- 
sacrifices  :  I-will-pay  Thee 
my  vows, 

14.  Which  my  lips  have- 
uttered  :  And  my  mouth 
has-spoken,  in  my  distress. 

15.  I-will-offer  to  Thee 
holocausts  of  fat  -  lambs, 
With  the  incense  of  rams : 
I-will-sacrifice  bullocks  with 
he-goats.  Selah. 

16.  Come,  hear,  and  I-will- 
tell,  all  you  that-fear  God  : 
What  He-has-done  for  my 
soul : 

17.  I-cried  to  Him  with 
my  mouth  :  And  high-praise 
was  under  my  tongue. 

18.  If  I-had-seen  iniquity 


9.  Who  quickens  my  soul 
unto  life!  Nor  suffers  my 
feet  to  be  moved. 

10.  For  Thou,  O  God, 
hast-proved  us :  Thou-hast- 
tried  us  with  fire,  as  silver  is 
tried. 

11.  Thou  -  broughtest  us 
into  the  snare  :  Thou-laidest 
afflictions  on  our  back ; 

12.  Thou  -  didst  -  mount 
men  upon  our  heads.  We- 
passed  through  fire  and 
water ;  But  Thou-broughtest 
us  out  into  [a  place  of]  re¬ 
freshment. 

1 3.  I  -  will  -  go  -  into  Thy 
house  with  holocausts :  I- 
will-pay  Thee  my  vows, 

14.  Which  my  lips  framed  : 
And  my  mouth  uttered  in 
my  distress. 

15.  I-will-offer  to  Thee 
whole-burnt-sacrifices  full- 
of-marrow,  With  the  incense 
of  rams :  I-will-sacrifice  to 
Thee  bullocks  with  he- 
goats. 

16.  Come,  listen,  and  I- 

will-tell,  all  you  that  fear 
God  :  What-great-things- 

He-has-done  for  my  soul. 

17.  I-cried  to  Him  with 
my  mouth :  And  extolled 
Him  with  my  tongue. 

18.  If  I-regarded  iniquity 


244 


PSALM  65  (66). 


in  my  heart :  'Adonay  would 
not  have  heard ; 

19.  But  verily  God  has- 
heard :  He-has-attended  to 
the  voice  of  my  prayer. 

20.  Blessed  be  God  :  Who 
has  not  turned  away  my 
prayer,  nor  His  gracious- 
goodness  from  me. 


in  my  heart :  The  Lord 
would  not  hearken  ; 

19.  Therefore  has  God 
hearkened  :  And  has  -  at¬ 
tended  to  the  voice  of  my 
prayer. 

20.  Blessed  be  God :  Who 
has  not  turned  away  my 
prayer,  nor  His  mercy  from 
me. 


“  Of  resurrection  ”  is  wanting  in  Origen’s  Hexapla,  but  is  to 
be  met  with  in  many  of  the  Fathers.  The  terms  used  in  this 
Psalm,  the  summons  to  the  Gentiles  to  join  in  worshipping  the 
true  God,  the  glance  at  the  wonders  wrought  at  the  dawn  of 
Israel’s  existence  as  a  nation,  have  led  many,  both  ancient  and 
modern  commentators,  to  refer  this  Psalm  to  the  post-Exilic 
period.  This  view,  however,  can  hardly  be  reconciled  with  vv.  9, 
17,  and  18  especially.  Further,  the  thanksgiving  is  to  be  accom¬ 
panied  by  sacrifices  in  the  Temple,  which  was  not  rebuilt  till 
some  time  after  the  return  from  captivity.  The  miraculous 
deliverance  from  the  host  of  Sennacherib  supplies  the  historical 
situation  best  suited  to  the  contents  of  the  Psalm  (cf.  vv.  9,  13, 
17,  18),  which  were  thus  a  paean  for  the  defeat  of  the  invader. 
The  addition  to  the  Title  may  have  been  added  on  account  of 
v.  9,  or  by  those  who  took  this  Psalm  for  a  thanksgiving  for 
national  restoration,  which,  by  the  way,  is  a  type  of  our  resurrection 
with  Christ  in  holy  Baptism,  the  earnest  of  our  resurrection  at  His 
second  coming. 

v.  2  b.  Literally ,  “  Put-ye  glory  His  praise,”  which  may  mean, 
“  Give  glory  [to  Him]  by  His  praise.”  Ibn  Ezra,  “  Deem  it  your 
glory  to  declare  His  praise.”  St.  Jerome  is  here  at  one  with 
LXX.  and  Vulgate,  v.  3  recalls  v.  6  of  preceding  Psalm,  and 
may  account  for  the  place  this  Psalm  occupies  in  the  Psalter, 
v.  5.  “Towards  the  sons,”  & c.,  rather  “than  the  sons  of  men,” 
“  above  the  sons,”  &c.  v.  6.  A  glance  at  the  Exodus.  “  River,” 
Jordan  (Jos.  iii.  14).  “There”  is  equivalent  to  “then;”  the 
verbs  are  to  be  rendered  in  the  Preterite,  v.  7.  “  Refractory,” 


Psalm  66  (6;). 


245 


the  heathen  who  refuse  to  acknowledge  the  Divine  King. 
St.  Jerome,  “increduli,”  unbelievers,  v.  9.  As  is  said  above, 
hemistich  b  is  hardly  compatible  with  the  post-Exilic  date  assigned 
to  this  Psalm,  v.  n.  ’B/iaw-Metsudhdh  =  ( i)  “into  the  net;” 
so  St.  Jerome,  with  the  alternative  rendering,  obsidionem  (siege, 
blockade) ;  (2)  “fortress,”  “defence.”  Thalhofer  prefers  “prison- 
fortress,”  as  better  suited  to  the  context.  “  Loins  ”  wearied  by 
the  bearing  of  heavy  burdens.  Targum,  “a  chain.”  v.  12.  Text, 
“  Thou  hast  caused  men  to  ride  upon  our  heads,”  expressing  the 
most  abject  slaver)’.  St.  Jerome’s  version  here  is  word  for  word 
that  of  Vulgate.  “Abundance,”  “overflowing  plenty,”  “a  state 
of  abundance.”  Targum,  “  into  respiration,”  where  we  could 
breathe  freely,  v.  13.  The  Psalm  is  obviously  liturgical,  a  thanks¬ 
giving  for  some  national  deliverance.  The  High  Priest  may  be 
supposed  to  have  sung  the  remaining  verses  when  proceeding  to 
the  thank-offering;  or  it  was  sung  as  a  solo,  not  by  the  choir, 
v.  14.  “Vows ’’wrung  from  the  nation  in  extraordinary  distress, 
or  peril.  St  Jerome,  “Which  my  lips  have  promised.”  v.  15. 
“  Incense  of  rams,”  the  smoke  of  the  sacrificed  rams.  The  ram 
was  not  sacrificed  for  ordinary  personal  intentions,  hence  we  may 
suppose  the  speaker  to  be  the  High  Priest  sacrificing  in  the  name 
of  the  people,  v.  17.  “Under  my  tongue”  (cf.  Ps.  ix.  (10)  7). 
St  Jerome,  “in  lingua  mea”  (with  my  tongue).  Aben  Ezra  glosses 
it,  “  in  my  heart.”  Thalhofer,  “  Scarce  had  I  put  up  my  prayer, 
when  the  assurance  of  being  heard  inspired  me  with  a  hymn  of 
thanks,  which  I  kept  in  readiness  under  my  tongue.”  Old  Itala, 
exultavi  (I  exulted),  v.  18.  God  is  to  be  approached  with  a  clean 
heart  v.  19.  St  Jerome,  “Ideo”  (therefore,  on  that  account). 


PSALM  66  (67). 

1.  For  the  Chief-Musician 
on  stringed-instruments :  A 
Psalm,  a  Song. 

2.  God  be-gracious  to  us, 
and  bless  us :  Cause  His 


PSALM  66  (67). 

1.  For  the  end.  Among 
the  hymns,  a  Psalm  of 
praise,  by  David. 

2.  God  be-merciful  to  us, 
and  bless  us :  Cause  His 


246 


PSALM  66  (67). 


countenance  to  shine  upon 
us.  Selah. 

3.  To  know  Thy  way  (i.e., 
That  Thy  way  may  be 
known)  upon  earth :  Thy 
salvation  among  all  nations. 

4.  Peoples  shall  -  praise 
Thee,  O  God :  Peoples 
shall-praise  Thee,  all  of  them 
(< or ,  Let  the  peoples  give- 
thanks,  &c.). 

5.  Let  the  nations  be- 
glad,  and  sing-for-joy ;  For 
Thou-judgest  the  peoples 
with  equity :  And  leadest 
the  nations  upon  earth. 
Selah. 

6.  Peoples  shall  -  praise 
Thee,  O  God :  Peoples 
shall-praise  Thee,  all  of 
them. 

7.  The  land  has-given  her 
increase  :  God,  our  own  God, 
shall-bless  us. 

8.  God  shall-bless  us : 
And  all  the  ends  of  the  earth 
shall-fear  Him. 


face  to  shine  upon  us,  [and 
be-merciful  to  us]. 

3.  That  we  -  may  -  know 
Thy  way  upon  earth  :  Thy 
salvation  among  all  nations. 

4.  Let  the  peoples  give- 
thanks  to  Thee,  O  God : 
Let  all  the  peoples  give 
thanks  to  Thee. 

5.  Let  the  nations  be- 
glad  and  exult;  For  Thou- 
shalt- judge  the  peoples  with 
equity :  And  guidest  the 
nations  upon  the  earth. 

6.  Let  the  peoples  give- 
thanks  to  Thee,  O  God : 
Let  all  the  peoples  give 
thanks  to  Thee ; 

7.  The  land  has-given  her 
fruit :  May  God,  our  own 
God,  bless  us, 

8.  May  God  bless  us : 
And  let  all  the  ends  of  the 
earth  fear  Him. 


The  date  and  authorship  of  this  Psalm  are  uncertain,  though 
it  may  well  be  that  the  ascription  “To  David”  in  LXX.  and 
Vulgate  is  correct,  as  to  him  was  vouchsafed  a  clear  insight  into 
the  Messianic  future,  wherewith  this  Psalm  is  mainly  concerned. 
True,  modern  critics  regard  it  as  a  hymn  of  thanksgiving  for  an 
abundant  harvest,  the  result  of  the  promise  in  Lev.  xxvi.  3,  seq., 
which  would  have  suggested  to  the  inspired  poet  the  anticipation 
of  the  blessings  of  the  Messianic  era,  the  spread  of  the  knowledge 
of  the  true  God  among  the  heathen,  the  reversal  of  the  curse 
pronounced  against  the  earth  (Gen.  iii.  17,  18).  Be  this  as  it 


PSALM  67  (68). 


247 


may,  the  Psalm  is  a  prophetic  forecast  of  the  priceless  boons 
vouchsafed  by  the  manifestation  of  God  in  the  flesh.  It  invariably 
follows  at  Lauds  Ps.  lxii.  (63),  as  its  counterpart,  as,  while  the 
latter  Psalm  expresses  our  yearnings  after  God,  and  our  unreserved 
yielding  of  ourselves  to  Him,  Ps.  lxvi.  (67)  shows  us  God’s 
bestowing  Himself  upon  us,  with  the  fulness  of  His  gifts. 

v.  2.  An  adaptation  for  congregational  use  of  the  priestly 
blessing  (Num.  vi.  24 — 26).  It  cannot  have  been  pronounced 
by  a  priest  in  the  sacred  place,  as  the  priests  took  the  greatest 
care  not  to  swerve  from  the  Pentateuch  formula.  Observe,  too, 
the  substitution  of  ’ Eldhhn  for  Y#HW<?H.  v.  3.  Lit.,  “to 
know”  =  in  order  that  men  may  know,  equivalent  to  St.  Jerome’s 
“  That  Thy  way  may  be  known.”  “  Way,”  the  revelation  by  God 
in  His  Christ  of  the  economy  of  redemption  and  salvation  (cf. 
St.  Matt.  xxii.  16;  Acts  ix.  2;  xix.  23;  xxiv.  14;  and  the  “open¬ 
ing  ”  Surah,  or  chapter,  of  Al  Qurdn ,  vv.  6,  7),  where  it  means 
“religion.”  vv.  4,  5.  These  Optatives  are  Futures  in  text,  and 
may  be  so  rendered.  “Judge,”  /.<?.,  rule,  as  in  Ps.  lxxi.  (72)  2,  4, 
12 — 14;  Isai.  xi.  3 ;  3  (1)  Kings  viii.  32;  not  punitive  judgment, 
v.  7.  “  Has  given,”  a  fait  accompli ,  inspiring  confidence  of  further 
blessings,  vv.  7,  8.  Note  the  three-fold  repetition  of  the  Name, 
expressing  not  only  steadfast  trust,  or  earnest  supplication,  but 
foreshadowing  the  revelation  of  Trinity  in  Unity.  “  Our  God,” 
“ I?n?nanu-el,  “  God  with  us.” 


PSALM  6;  (68). 

1.  For  the  Chief  -  Mu¬ 
sician  :  to  David,  a  Psalm,  a 
Song. 

2.  Let  God  arise,  scat- 
tered-be  His  enemies :  Let 
them  also  that-hate  Him 
flee  before  Him 

3.  As  smoke  is-driven- 
away,  drive  [them]  away ; 
As  wax  melts  before  the 


PSALM  6;  (68). 

1.  For  the  end,  a  Psalm 
of  a  Song  by  David. 

2.  Let  God  arise,  let 
His  enemies  be-scattered : 
Let  them  also  that  hate  Him 
flee  before  Him. 

3.  As  smoke  vanishes, 
Let-them-vanish ;  as  wax 
melts  before  the  fire  :  So  let 


248 


PSALM  67  (68). 


fire  :  Let  the  wicked  perish 
at  the  presence  of  God. 

4.  But  let  the  just  be- 
glad ;  let-them-exult  before 
God  :  Yea,  let-them-rejoice 
with  gladness. 

5.  Sing  to  God,  hymn 
His  Name;  Cast-ye-up-a- 
highway  for  Him  -  that- 
rides  through  the  deserts : 
YaH  is  His  Name,  therefore 
exult-ye  before  Him. 

6.  A  father  of  orphans, 
and  an  advocate  of  the 
widows  :  Is  God  in  the  habi¬ 
tation  of  His  holiness. 

7.  God  settles  the  solitary- 
ones  in  a  household ;  He- 
brings-out  the  prisoners  into 
prosperity  :  But  the  re¬ 
fractory  dwell  in  adand-of- 
drought. 

8.  O  God,  at  Thy  going- 
forth  before  Thy  people : 
When  Thou  -  didst  -  march 
through  the  waste  ;  Selah. 

9.  The  earth  quaked,  The 
heavens  also  dropped  at  the 
presence  of  God,  [even]  that 
Sinai :  At  the  presence  of 
God,  the  God  of  Israel. 

10.  Thou,  O  God,  didst- 
send  a  gracious  rain  :  When 
Thine  inheritance  was- 
weary,  THOU  didst  -  refresh 
it. 


sinners  perish  from  before 
God. 

4.  But  let  the  just  rejoice, 
and  exult  before  God  :  Let- 
them  -  be  -  delighted  with 
gladness. 

5.  Sing  to  God,  sing- 
praises  to  His  Name  ;  Make 
a  way  for  Him  that  rides 
upon  the  west :  (The  LORD 
is  His  Name),  therefore 
exult-ye  before  Him.  [They- 
shall  -  be  -  troubled  at  His 
presence,] 

6.  [Who  is]  a  father  of 
the  orphans,  and  defender 
of  the  widows :  [Such  is] 
God  in  His  holy  place. 

7.  God,  who  settles  the 
solitary-ones  in  a  household  ; 
He-leads-forth  the  bound 
mightily :  Them  also  that 
act-provokingly,  who  dwell 
in  tombs. 

8.  O  God,  when  Thou- 
wentest  -  forth  before  Thy 
people :  When  Thou-didst- 
march  through  the  desert ; 

9.  The  earth  quaked,  Yea, 
the  heavens  dropped  [rain] 
at  th  1  presence  of  the  God 
of  Sinai :  At  the  presence  of 
the  God  of  Israel. 

10.  Thou,  O  God,  didst- 
set-apart  a  gracious  rain  for 
Thine  inheritance:  For  it- 
was  weary,  but  Thou  didst- 
restore  it  (or,  refresh  it). 


PSALM  67  (68). 


249 


1 1.  Thy  flock  dwelt  there¬ 
in  :  Thou,  O  God,  didst-pro- 
vide  of  Thy  goodness  for  the 
afflicted. 

12.  ’Adonay  gave  the 
word  :  The  women  -  pro¬ 
claiming-good-tidings  were 
a  great  company. 

1 3.  Kings  of  armies,  they- 
flee,  they-flee  :  And  she- 
that-tarries  at-home  divides 
the  spoil. 

14.  When  ye  -  he  -  down 
among  the  folds,  [ye  shall 
be]  very  dove  wings,  covered 
with  silver  :  And  her  pinions 
with  yellowness  of  gold. 

15.  When  Shadday  (i.e., 
the  Almighty)  scattered 
kings  therein,  [It  was  as  if] 
it-snowed  on  Tsal’mon. 

16.  A  mountain  of  God  is 
the  range  of  Bashan :  A 
many-peaked  range  is  the 
range  of  Bashan. 

17.  Why  look-ye-jealous- 
ly,  ye  mountains,  ye  peaks? 
That  mountain  God  has- 
desired  for  His  abode : 
Surely  YaHWt’H  will-dwell 
[there]  for  ever. 

18.  The  chariots  of  God 
are  two  myriads,  thousands 
upon  thousands  :  ’Adonay  is 
among  them,  Sinai  [itself]  is 
in  the  sanctuary. 


1 1.  Thy  flock  dwelt  there¬ 
in  :  Thou,  O  God,  of  Thy 
goodness  didst-provide  for 
the  poor. 

12.  The  Lord  will-give  a 
word  to  them-that-declare- 
good-tidings  in  a  great  host. 

13.  The  King  of  the  hosts 
of  the  beloved,  of  the  be¬ 
loved,  [will  grant]  to  the 
beauty  of  the  house,  to 
divide  the  spoils. 

14.  Even  should-ye-lie- 
down  amid  the  lots,  [ye  shall 
be]  as  the  wings  of  a  dove 
covered  -  with  -  silver  :  And 
her  tail-feathers  with  sheen 
of  gold. 

1 5.  When  the  Heavenly- 
One  scatters  kings  upon  it, 
They  -  shall  -  become  -  snow- 
white  on  Selmon : 

16.  The  mountain  of  God 
is  a  fertile  mountain :  A 
swelling  (lit.,  curdled)  moun¬ 
tain,  a  fertile  mountain : 

17.  Why  look-ye-envious- 
ly  at  the  swelling  moun¬ 
tains?  [This  is]  the  moun¬ 
tain  wherein  God  is-pleased 
to  dwell :  Surely  the  Lord 
will  abide  [there]  for  ever. 

18.  The  chariots  of  God 
are  ten  thousand  -  fold, 
thousands  of  rejoicing-ones  : 
The  Lord  is  among  them,  in 
Sinai,  in  the  sanctuary. 


PSALM  67  (68). 


250 

_____ - . — - - — . . . .  ■  ■  — -y 


19.  Thou-didst-go-up  on 
high,  Thou  -  didst  -  take- 
captive  a  captive  -  band  ; 
Thou  -  didst  -  receive  gifts 
among  men:  Yea,  even 
[among]  the  rebellious,  that 
Yah  ’Elohim  might-have-a- 
dwelling-place. 

20.  Blessed  be  ’Adonay, 
day  by  day  He-bears-our- 
burden  ;  God  is  our  salva¬ 
tion.  Selah. 

21.  God  is  to  us  a  God 
of  deliverances ;  And  to 
YaHWEH  'Adonay  [belong] 
means-of-escape  from  death. 

22.  But  God  shall-smite 
the  head  of  His  enemies ; 
The  hairy  scalp  of-him-that- 
continues  -  to  -  walk  in  his 
trespasses. 

23.  ’Adonay  has-said,  I- 
will-bring  [them]  back  from 
Bashan  :  I-will-bring  [them] 
back  from  the  depths  of  the 
sea : 

24.  That  thou  -  mayest- 
move  thy  foot  in  blood : 
That  the  tongue  of  thy  dogs 
[may  have]  its  portion  from 
the  enemies. 

25.  They-have-seen  Thy 
processions,  O  God :  The 
holy  processions  of  my  God, 
of  my  King. 

26.  The  singers  came- 
first,  next  the  players-on- 


19.  Thou-didst-go-up  on 
high,  Thou-didst-take  Thy 
captives ;  Thou-didst-receive 
gifts  among  men  :  Yea,  even 
those  that  believed  not  that 
the  Lord  God  dwells  [here]. 

20.  Blessed  be  the  Lord 
daily ;  The  God  of  our 
salvation  shall-prosper  us. 

21.  Our  God  is  the  God 
of  salvation ;  And  the  Lord 
God  has  means-of-escape 
from  death. 

22.  But  God  shall-crush 
the  heads  of  His  enemies ; 
The  hairy  crown  of-such-as- 
go-on  in  their  trespasses. 

23.  The  Lord  said,  I-will- 
bring-again  from  Bashan : 
I  will  bring  [them]  again 
through  the  depths  of  the 
sea ; 

24.  That  thy  foot  may¬ 
be-dipped  in  blood :  That 
the  tongue  of  thy  dogs  [may 
be  reddened]  with  that  of 
the  enemies. 

25.  They  have  seen  Thy 
processions,  O  God :  The 
processions  of  my  God,  of 
my  King,  who  dwells  in  the 
sanctuary. 

26.  First-came  the  princes, 
followed  by  players  -  on- 


25i 


PSALM  67  (68). 


stringed-instruments :  In  the 
midst  of  damsels  sounding- 
timbrels. 

27.  In  the  congregations 
bless-ye  God  :  [Even]  ’Ado- 
nay,  [ye  that  are]  of  the 
fountain  of  Israel. 

28.  There  is  young 
Bin’yamin,  their  ruler,  The 
princes  of  Y’hudhah  [and] 
their  council :  The  princes 
of  Zebulun,  the  princes  of 
Naph’tali. 

29.  Thy  God  has  -  com¬ 
manded  thy  strength  ;  Con¬ 
firm,  O  God,  that  -  which 
Thou-hast-wrought  for  us. 

30.  Because  of  Thy 

temple  at  Yerushalaim:  To 

Thee  shall  kings  bring  gifts. 

31.  Rebuke  -  Thou  the 
beast  of  the  reed- jungle,  the 
troop  of  bulls  together  with 
the  calves  of  the  peoples ; 
Trampling  on  those  -  that- 
have-pleasure  in  silver.  He- 
scatters  the  peoples  that 
delight  in  wars  (or,  Scatter- 
Thou  the  peoples,  &c.). 

32.  Nobles  shall-come  out 
of  Mits’raim :  Kush  will 
cause  her  hands  to  run  to 
God  (i.e.,  shall  haste  to 
stretch  out  her  hands,  &c.). 

33.  Ye  kingdoms  of  the 
earth,  sing  to  God :  Sing- 
praises  to  Adonay ;  Selah. 


instruments  :  In  the  midst  of 
damsels  playing-on-timbrels. 

27.  Bless  God  the  Lord 
in  the  congregations :  [Ye 
that  are]  of  the  fountains  of 
Israel. 

28.  There  is  young  Benja¬ 
min  in  ecstasy.  The  princes 
of  Juda,  their  rulers :  The 
princes  of  Zabulon,  the 
princes  of  Nephthali. 

29.  Command,  O  God, 
Thy  might ;  Strengthen,  O 
God,  that  which  Thou  hast 
wrought  in  us  (among  us). 

30.  Because  of  Thy  temple 
at  Jerusalem,  shall  kings 
bring  to  Thee  presents. 

31.  Rebuke  -  Thou  the 
wild-beasts  of  the  reed- 
jungle  ;  the  troop  of  bulls 
together  with  the  heifers  of 
the  peoples  [combine  ( ?)] 
to-drive-out  those  who  are- 
proved  with  (like  [?])  silver. 
Scatter-Thou  the  nations- 
that  wish  for  wars. 

32.  Ambassadors  shall- 
come  from  Egypt :  ^Ethi¬ 
opia  shall-haste  [to  stretch- 
forth]  her  hands  to  God. 

33.  Ye  kingdoms  of  the 
earth,  sing  to  God  :  O  hymn 
the  Lord ;  Sing-praises  to 
God, 


252 


PSALM  6/  (68). 


34.  To  Him  -  that  -  rides 
upon  the  heaven  of  heavens 
of-old-time :  Lo,  He-utters 
His  voice,  a  voice  of  might 
(i.e.,  a  mighty  voice). 

35.  Ascribe-ye  might  to 
God ;  Over  Israel  is  His 
majesty,  and  His  might  is  in 
the  skies. 

36.  Terrible  [art  Thou], 

O  God,  out  of  Thy  holy- 
places  :  The  God  of  Israel, 

’tis  He  gives  strength  and 
power  to  [His]  people. 

Blessed  be  God! 

By  rationalistic  criticism  this  Psalm  is  assigned  to  the  prophetic, 
or  to  the  Machabsean,  even  to  the  post-Machabaean  period  (Reuss, 
Ewald,  Olshausen,  among  others).  R.  Qimchi  refers  it  to  the  raising 
of  the  siege  of  Jerusalem,  beset  by  the  hordes  of  Sennacherib. 
But  the  tradition  embodied  in  the  Title  is  by  far  the  most 
probable.  (1)  After  Jeroboam’s  secession,  the  northern  tribes 
(“Zabulon,  Nephthali”)  would  not  have  joined  the  two  southern¬ 
most  (Judah  and  Benjamin)  in  a  religious  function.  After  the 
Captivity,  descendants  of  the  northern  tribes  were  merged  into 
Juda,  but  these  tribes  had  long  since  ceased  to  exist  as  distinct 
tribes.  (2)  The  poet’s  retrospective  glance  stops  short  at  the 
inauguration  of  the  national  sanctuary  on  Sion.  (3)  The  absence 
of  any  mention  of  Babylon  or  of  Assyria,  is  fatal  to  Qimchi’s  view. 
The  Psalm  is  obviously  a  processional,  the  paean  of  a  victory 
sung,  while  the  Ark  was  being  brought  back  from  the  field  to 

the  centre  of  national  worship.  According  to  Tholuck  and 

Hengstenberg,  David’s  victory  over  the  Syrians  and  Ammonites 
(2  Kings  (Sam.)  xi.  xii.)  is  the  theme  of  the  song.  Their  view  is 
singularly  appropriate,  as  it  is  certain  from  Urias’  answer  (2  Sam. 
xi.  11),  that  the  Ark  was  borne  into  the  field  on  that  occasion. 

The  Psalm  falls  into  two  main  divisions,  each  consisting  of  four 

strophes:  (1)  vv.  2 — 7.  Praise  of  the  Almighty,  Terrible  yet 


34.  Who  mounts  on  the 
heaven  of  heaven  eastward  : 
Lo,  He  -  utters  a  mighty 
sound  with  His  voice. 

35.  Give-ye  glory  to  God  ; 
Over  Israel  is  His  majesty : 
And  His  power  is  in  the 
clouds. 

36.  God  is  wonderful  in 
His  holy-places  ;  The  God 
of  Israel,  He  will  -  give 
strength  and  power  to  His 
people.  Blessed  be  God! 


PSALM  67  (68). 


253 


Merciful,  (2)  vv.  8 — n.  The  pilgrimage  through  the  desert 
under  the  guidance  of  a  special  Providence.  (3)  vv.  12 — 15. 
The  conquest  of  Canaan  ascribed  to  God’s  interposition  in  His 
people’s  behalf.  (4)  vv.  16 — 18.  Mount  Sion  the  chosen  dwelling- 
place  of  the  God  of  Israel.  In  the  second  division  :  (1)  vv.  19 — 24. 
The  recent  victory  an  earnest  that  God  will  crush  the  heathen 
foes  of  the  theocracy.  (3)  vv.  25 — 28.  The  triumphal  procession 
in  thanksgiving  for  the  victory.  (3)  vv.  29 — 32.  A  forecast  of  the 
conversion  of  the  leading  nations  of  the  world.  (4)  vv.  33 — 36. 
Closing  doxology. 

v.  2.  The  chant  Moses  was  wont  to  intone,  when  the  Ark  was 
borne  forward  on  the  march  (Num.  x.  35).  This  suggests  to  the 
poet  a  rapid  retrospect  at  the  prominent  events  of  Israel’s  history 
from  the  Exodus  to  the  inauguration  of  the  Davidic  sanctuary. 
In  text,  the  verbs  are  in  the  Future,  to  be  rendered  as  Optatives 
in  vv.  2 — 4.  v.  5.  “Cast  ye  up,”  &c.,  or,  as  Gesenius,  “make  a 
level  road  by  casting  up  an  embankment ;  ”  cf.  Isai.  xl.  3  ;  lvii.  14 ; 
lxii.  10 ;  Mai.  iii.  i.  But  Rashi,  Ezra,  Qimchi,  and  Targum, 
“  Exalt  ye  Him  that  rides  upon  the  heavens.”  Targum,  “Who  sits 
on  the  throne  of  glory  in  the  heavens.”  “  Rides  through  the 
deserts”  (or,  desert-steppes)  agrees  with  St.  Jerome,  “ascendenti 
per  deserta.”  In  this  sense,  it  refers  to  the  transit  of  the  Ark 
through  the  desert,  or  to  the  march  of  David’s  forces  through  the 
desert  of  Moab  to  the  hostile  encampment  at  Medibah  (1  Paral. 
(Chron.)  xix.  17).  LXX.  have  referred  “ arabhoth  (deserts)  to 
“ Erehh  (evening),  which  points  to  what  the  poet  had  in  his  mind, 
viz.,  the  march  through  the  S.  W.  wilderness.  It  may  also  be  an 
allusion  to  the  dark  clouds,  the  pavilion  of  God  (cf.  Ps.  xvii.  (18) 
12,  13).  Qimchi,  “Who  rides  on  the  highest  heavens,”  cf.  v.  33. 
“Yah  His  Name;”  in  text,  “in  Yah  is  His  Name,”  rendered 
literally  by  St.  Jerome,  “in  Domino  nomen  ejus,”  meaning  “Yah 
is  His  Name” — Yah,  a  contraction  of  Y^HW^H,  /.<?.,  He  who 
revealed  Himself  to  us  as  the  Eternal,  the  Immutable.  The 
prefixed  B’  (  =  In)  is  called  by  grammarians  “  the  Beth  essentia ,” 
hence  Targum,  LXX.,  and  Vulgate,  “The  Lord  in  His  Name” 
(cf.  Isai.  xxvi.  4).  “  They  shall  be  troubled  .  .  .  presence,”  neither 
in  text,  nor  in  St.  Jerome.  How  or  whence  LXX.  foisted  it  into 
their  version,  none  can  tell,  unless  it  be  taken  as  an  alternative 


254 


PSALM  67  (68). 


rendering  of  the  foregoing  clause,  v.  6.  “  Advocate,”  “  defender,” 
“  avenger,”  mighty  and  terrible  though  He  be  (cf.  Ps.  liii.  (54)  3). 
v.  7.  “Solitary;”  St.  Jerome,  “  solitarios ;  ”  LXX.,  /xovoTpo-n-ovs, 
monotropous  (those  living  alone),  by  Vulgate  rendered  according 
to  its  etymology,  but  it  may  be  taken  in  the  sense  of  the  text. 
Symmachus,  /xova^o?,  monac/ws  (single,  solitary).  Vulgate  may 
have  had  in  view  the  contrast  between  the  various  myths  and 
superstitions  of  the  heathen,  and  the  union  of  Israel  in  one 
orthodox  faith.  In  text,  the  reference  is  to  the  deliverance  of 
Israel  from  bondage,  and  the  solitary  desert,  and  their  settlement 
in  the  Land  of  Promise.  “  Prisoners  ”  alludes  to  Egyptian 
bondage.  “  Into  prosperity,”  so  Syriac ;  Symmachus,  ek  cnroXvo-Lv , 
eis  apolysin  (into  release,  deliverance) ;  LXX.  and  St.  Jerome  with 
Vulgate,  “  with  strength,”  understood  by  some  to  mean  “  firmly 
bound,”  by  others  of  the  manifestation  of  Divine  power  in  their 
deliverance.  Aben  Ezra,  “with  chains.”  As  the  word  occurs  here 
only,  these  various  renderings  are  mere  guesses.  “Refractory;” 
St.  Jerome,  “  increduli  ”  (unbelievers).  Only  the  rebellious 
[Israelites  doomed  for  unbelief  to  die  in  the  desert,]  dwelt  [=had 
to  dwell]  in  aridity  (  =  a  land-of-drought).  Thalhofer  glosses  the 
LXX.  thus  :  “  [He  releases  from  the  tomb]  even  those  who  by 
their  continual  provocation,  had  incurred  the  doom  of  death 
[“  who  dwell  in  tombs  ”],  if  they  but  repent.”  v.  8  begins  a  more 
direct  allusion  to  past  history.  “Waste,”  on  the  borders  of  Moab 
and  the  Amorites  (Num.  xxi.  21).  v.  9.  A  poetical  description 
of  the  phenomena  accompanying  the  Sinaitic  Theophany,  which 
reproduces,  almost  word  for  word,  vv.  4,  5  of  the  Song  of  Deborah 
(Judges  v.).  “Dropped  [water],”  in  the  Song,  verse  4.  “The 
heavens  also  dropped,  Yea,  the  clouds  dropped  water”  ( Ibid .), 
/.<?.,  rain,  the  natural  accompaniment  of  a  violent  thunderstorm. 
“  [Even]  that  Sinai  [quaked]  at  the  presence  of  YaHW<?H,  the  God 
of  Israel”  (Ibid,  verse  5).  Cf.  Deut.  xxxiii.  2  ;  Hab.  iii.  Vulgate 
might  be  conformed  with  the  text,  by  inserting  a  comma  between 
Dei  (of  God),  and  Sinai *  “At  the  presence  of  God,  Sinai  [quaked] 
at  the  presence  of  the  God  of  Israel,”  but  LXX.  have  “  of  the 
God  of  Sinai.”  Several  old  Latin  Psalters  read,  “At  the  presence 
of  God,  Mount  Sinai  at  the  presence  of  the  God  of  Israel.”  The 
poet  here  completes  by  tradition  the  account  given  Exod.  xix. 


psalm  6;  (68). 


255 


16 — 19.  “  Sinai,  Sina,”  a  mountainous  region  in  the  Arabian 

peninsula,  between  the  two  gulfs  (Heroopolitan  and  /Elanitic)  of 
the  Red  Sea.  Of  its  three  main  summits,  the  lower  towards  N.E. 
is  Horeb  ( —  Hebr.  “  dry  ”),  from  which  towards  the  south  is  the 
ascent  to  Sinai  (=  perhaps,  “clayey,”  “miry”).  Mount  St.  Catharine 
towards  S.W.  is  the  third  summit,  v.  10.  Lit.,  “a  rain  of  liberali¬ 
ties;”  Gesenius,  “an  abundant,  copious  rain.”  “Didst  send,” 
lit.,  “didst  scatter,”  “shake  forth,”  “sprinkle;”  in  text,  tariiph ,  a 
sacrificial  term  for  the  waving  to  and  fro  of  the  parts  of  the 
victim  reserved  for  God,  ere  laying  them  on  the  altar-fire, 
which  may  have  suggested  to  LXX.  d^optet?,  aphorieis ;  in 
Vulgate,  “ Segregabis ”  (wilt  set  apart).  The  “rain”  here  alludes 
to  the  manna,  whereby  the  pilgrim-host  was  refreshed,  when  ex¬ 
hausted  by  the  hardships  of  the  march  (Exod.  xvi.  4 ;  Ps.  lxxvii. 
(78)  24).  v.  11.  “Thine  animals,”  so  LXX.  and  St.  Jerome 
render  chayyatH  kha  of  text ;  “  the  congregation  of  Israel,”  accord¬ 
ing  to  Rashi,  here  likened  to  a  flock  whose  shepherd  is  God. 
“Therein,”  i.e.,  in  the  desert,  but  some  understand  it  of  Chanaan. 
v.  12.  The  poet  now  passes  to  the  series  of  victories  von  by 
Israel  under  Josue  and  the  Judges.  In  his  enthusiasm  he  brings 
the  memory  of  bygone  glories  into  the  present.  “  Gave  (gives) 
the  word,”  utters  the  decree  awarding  to  Israel  these  victories 
(cf.  Hab.  iii.  9).  LXX.,  by  mistaking  the  gender  ( Fern .  in  text)  of 
these  heralds  of  victory,  have  given  occasion  to  several  arbitrary’ 
applications  of  this  verse.  From  Exod.  xv.  20,  seq. ;  Judges  v. 
12  ;  1  Kings  (Sam.)  xviii.  6,  7,  we  learn  that  the  Hebrew  women 
were  wont  to  celebrate  their  victories  with  paeans  and  dances. 
St.  Jerome,  “  Lord,  Thou  shalt  give  the  word  to  the  women-heralds 
(atmunciatricibus)  of  the  greatest  strength  ( fortitudinis  plurimce)." 
Thalhofer’s  explanation  :  “  Word,”  either  the  news  of  the  victory, 
or  the  paean  wherewith  to  celebrate  it.  “  Virtute  multa  (///., 
“with  much  power”  of  Vulgate),  renders  Swu/xe  1  TroWf,  ( dynamei 
pollee)  of  LXX.  (in  Dative),  probably  to  be  understood  of  the 
heralds,  “to  a  numerous  host  of  them”  (?),  while  the  Vulgate 
virtute  multa  is  referred  to  the  “Lord.”  vv.  13,  14.  The  paean  ot 
the  women.  Mighty  though  they  be,  “they  flee,”  leaving  their 
treasure  to  be  divided  by  the  women  in  the  tents.  St.  Jerome, 
“  Kings  of  armies  shall  be  leagued  together :  ( foederabuntur ), 


psalm  6;  (68). 


“shall  be  leagued  together,  and  the  beauty  of  the  house  shall 
divide  the  spoils.”  Syriac,  “  Kings  of  armies  shall  gather  together, 
and  the  beauty  of  the  house,”  &c.  Symmachus,  “The  kings  of 
the  soldiers  ”  ( al .  squadrons)  “  were  loved,  they  were  beloved,  and 
(77  Staira,  hee  diaita )  the  mistress  of  the  house  shall  distribute  the 
spoils.”  Both  he  and  LXX.  read,  instead  of  yid-dd-dhun  (they  will 
flee)  of  present  text,  yedhidhuth  (beloved),  easily  confounded  in 
the  original  vowelless  text.  “  The  king  of  the  hosts  of  the  beloved 
[people]  [will  grant]  to  the  beauty  of  the  house,”  &c.  The  LXX. 
rendering,  “  beauty  of  the  house,”  is  supported  by  the  Targum’s 
and  Buxtorfs  version  of  Jerem.  vi.  2,  where  navdh  of  this  verse 
( urivath  here)  is  rendered  “  beautiful ;  ”  cf.  “  The  women  in  the 
tent”  (Judges  v.  24.)  v.  14.  The  women  cheer  the  warriors  by 
the  prospect  of  rest  and  plenty  in  the  enjoyment  of  rich  spoils. 
“Folds,”  “stalls,”  in  text,  shephattayhn ;  by  Aquila  and  LXX. 
rendered  “lots;”  portions  of  inheritance  in  Gen.  xlix.  14;  Judges 
v.  16.  Targum,  in  the  passages  just  indicated,  “boundaries;” 
St.  Jerome,  “terminos”  (boundaries).  The  Rabbins  favoured  the 
rendering  “pots,”  “pot-stands.”  “Though  (like  the  vilest  camp- 
followers)  you  have  now  to  lie  among  the  pots”  (an  image 
expressive  of  filth  and  degradation)  “  by  reason  of  the  oppression 
of  the  enemy,  ye  shall  yet  be,”  &c.,  so  Qimchi.  v.  15.  The  poet 
either  resumes  in  propria  persona ,  and  concludes  his  narrative  of 
the  wonders  of  the  Exodus-age,  or  this  may  be  taken  as  a  con¬ 
tinuation  of  the  paean,  which,  as  some  opine,  is  borrowed  with 
v.  14  from  an  old  war-song  celebrating  the  victories  of  the  early 
settlement  in  Chanaan.  “Tsalmon,”  a  lofty  mountain  near 
Sichem  (Judges  ix.  48);  the  name  means  “shady,”  as  it  was 
thickly  wooded.  Snow  on  Selmon  would  be  more  striking  than 
on  the  other  mountains.  This  may  mean,  as  R.  D.  Qimchi 
glosses  it,  the  prosperity  accruing  to  Israel  from  the  defeat  of  its 
foes,  or  the  bleaching  bones  of  the  slain  in  the  fearful  massacres 
of  the  invading  Israelites  (cf.  Num.  xxi.  passim),  or  the  polished 
armour  of  the  slaughtered  foe  (cf.  2  Mach.  vi.  39).  vv.  16,  17. 
Having  rehearsed  the  bygone  tokens  of  Divine  predilection  for 
the  chosen  race,  the  poet  now  shows  its  continuance  in  the  recent 
choice  God  has  made  of  Sion  as  the  seat  and  source  of  the  power 
which  has  given  David  so  many  victories.  “  Mountain  of  God,” 


psalm  6;  (68). 


25; 


*>.,  a  lofty  mountain-range.  “  Bashan,”  the  northern  part  of  the 
region  beyond  Jordan,  bounded  on  N.  by  Mount  Hermon 
(whence  “  the  mountain  of  Bashan  ”  may  mean  Hermon) ;  on 
S.  by  the  brook  Jabboq  and  Mount  Gilead ;  extending  eastward 
to  Salchah.  No  individual  hill  is  called  “  Hill  of  Bashan,”  but  a 
great  part  of  the  district  is  mountainous,  whence  the  name  ’Argob 
(a  heap  of  stones)  and  Trachonitis.  It  was  celebrated  for  its  rich 
pastures  and  abundance  of  cattle.  “  Many-peaked ;”  LXX.,  “a 
mountain  curdled  like  cheese,”  “a  condensed,”  or  “a  swelling 
mountain  ”  (?),  a  secondary  meaning  of  gabh’nunmm  (peaks, 
summits)  in  text.  v.  17.  “  Look  jealously  ;  ”  Targum,  “leap  ye;” 
Aquila  and  Theodotion,  Ipi^ere,  erizete  (quarrel,  strive  ye) ;  Rashi, 
“plot  to  the  injury  of,”  &c.  “Curdled  (sic)  mountains”  (opr] 
Tervpco/xeVa,  oree  tetyromena)  in  LXX.  is  construed  as  Vocative,  in 
Vulgate  it  is  Accusative,  and  may  mean,  “  Why  (ye  carnal-minded) 
look  ye  wistfully  at  mountains  favoured  indeed  by  nature,  pre¬ 
ferring  them  to  Sion  God  has  chosen  for  His  abode?”  v.  18. 
“  Thousands  upon  thousands,”  lit.,  “  thousands  of  iteration,”  i.e., 
“  many  thousands,”  so  Aben  Ezra.  Targum,  “  two  thousand 
angels  are  drawing  them  [the  chariots];”  LXX.,  “thousands  of 
abounding  (or,  vigorous)-ones,”  corresponding  to  St.  Jerome, 
“millia  abundantium.”  “Thousands  of  rejoicing-ones ”  (Vulgate 
and  Rashi)  make  it  probable  that  LXX.  formerly  had  evOvpovvTwv, 
cvthymountdn  (  =  rejoicing-ones)  instead  of  their  present  cv^vow- 
t(i)v  (evtheenounton).  As  the  word  in  the  text  thus  diversely  ren¬ 
dered  occurs  here  only,  these  renderings  are  conjectural.  “The 
chariot  of  God  ”  symbolizes  His  victorious  might  against  the  foes 
of  the  theocracy.  He  that  is  enthroned  on  Sion  is  escorted  by 
tw>o  myriads  of  war-chariots,  driven  by  thousands  of  angels,  as  we 
may  infer  from  the  text.  Cf.  Deut.  xxxiii.  2  ;  4  (2)  Kings  ii.  11, 
vi.  17;  Dan.  vii.  10.  “Lord  is  in  them,  Sinai  itself  is  in  the 
sanctuary,”  He,  who  surrounded  by  “  ten  thousands  of  holy-ones  ” 
revealed  himself  as  Lawgiver  to  Israel,  on  Sinai,  is  now  made 
manifest  on  Sion,  over  the  tables  of  the  Law,  in  the  Shekhindh ,  as 
Lawgiver  to  His  people ;  in  a  word,  the  glories  of  Sinai  are  now 
transferred  to  Sion.  “A  Sinai  is  [Sion]  in  holiness.”  v.  19  is 
quoted  (Eph.  iv.  8)  in  its  higher  Messianic  import.  His  altera¬ 
tion  (“and  gave  gifts”)  finds  a  precedent  in  Targum,  “  Thou  hast 


R 


258 


PSALM  67  (68). 


given  gifts  to  them,  [viz.]  to  the  sons  of  men.”  Further,  ere  He 
receives,  the  Christ  of  God  must  give,  since,  to  be  enabled  to  give 
to  Him,  we  must  receive  of  His  regenerating  Spirit,  the  indwelling 
source  of  the  new  life  of  Faith  and  of  love.  Hence  receivedst 
implies  a  previous  giving.  “  Rebellious ;  ”  LXX.,  cb ruOovvres, 
apeithountes  (disobedient,  unbelievers)  =  “insuper  non  credentes  ad 
inhabitandum  Dominum  Deum  ”  of  St.  Jerome.  Thalhofer  takes 
a7ra 0ovvt€$  of  LXX.  as  Nominative  absolute,  and  proposes  the 
following :  “  Even  the  unbelievers,  as  regards  the  dwelling  [are 
among  these  gifts].”  LXX.  transfer  “the  Lord  God”  to  v.  20. 
If  the  accent  represented  by  the  colon  (“among  men:”)  be 
disregarded,  it  will  read,  “  Thou  hast  received  gifts ;  among  men, 
yea,  even  the  rebellious,  to  dwell  [among  them],  O  Yah,  ’Elohim.” 
v.  20.  Gesenius  (.r.z/.),  “if  one  lay  a  burden  upon  us,”  “God  is 
our  salvation.”  St.  Jerome,  “  portabit  nos”  ( =  will  carry  us),  cf. 
Isai.  xlvi.  3.  “  Prosper  our  way  ”  of  Vulgate  is  an  etymological 

rendering  of  LXX.  (KarevoSwo-ct,  katevoddsei  =  He  will  prosper  us), 
v.  21.  “From  death,”  in  text  lam-?naveth  ( =  to,  for,  as  concerns 
death),  or,  may  be,  at  the  hour  of  death.  Symmachus,  al  as 
Oava tov  l^oSot  ( hai  eis  thanaton  exodoi),  which  agrees  with  Qimchi’s 
gloss,  “to  God  belong  several  ways  of  inflicting  death.”  vv.  23,  24. 
The  promised  subjugation  of  the  foes  of  the  theocracy.  Neither 
the  glens  of  Bashan  on  the  East,  nor  the  depths  of  the  Western 
sea  (the  Mediterranean),  shall  screen  them  from  vengeance. 
LXX.,  iv  /3v6ol<;  [ovras]  6akacrcrr)<s,  en  bythois  \ontas ]  thalassees 
(though  [the  enemies  be]  in  the  depths  of  the  sea).  Vulgate, 
“  Into  the  depth  ”  (in  profundum ),  is  taken  by  Thalhofer  to  mean, 
“  I  will  bring  them  back,  [in  order  to  hurl  them]  into  the  depths,” 
&c.  St.  Jerome  and  Cassiodorus  render  “  from  the  depths,”  &c. 
v.  24^,  rendered  by  Rosenmiiller,  “  Lingua  canum  tuorum  ex 
hostibus,  ex  unoquoque  eorum  [bibit]  ”  (The  tongue  of  thy  dogs 
[shall  lap  the  blood  flowing]  from  the  enemies,  from  each  one 
of  them).  Minnehu  (from  it,  from  him)  is  here  taken  from  men 
(  =  portion),  “its  [/.*.,  “the  tongue’s,”  &c.]  portion.”  v.  25. 
“  They  have  seen,”  equivalent  to  French  Von  a  vu ,  a  Preterite 
of  confidence  “  in  holiness  ”  (< haq-qddesh ),  d  =  Beth  essentia,  hence 
=  “  holy,”  the  religious  procession,  not  the  war-march,  is  here 
described,  v.  26.  “Singers.”  LXX.,  “Princes,”  they  reading 


PSALM  67  (68). 


259 


sarim  (  =  princes)  instead  of  Sharim  ;  St.  Jerome,  “cantores.” 
v.  28.  “  Benjamin  the  youngest,”  their  ruler,  takes  the  lead, 
because,  according  to  the  promise  (Deut.  xxxiii.  12),  the  sanctuary 
was  within  its  borders,  and  Saul,  the  first  King  was  of  that 
tribe.  “  Ruling  them  ”  =  their  ruler.  St.  Jerome,  “  continens  eos  ” 
(controlling  them).  LXX.  have  taken  it  for  one  word  meaning 
( inter  alia),  “  to  fall  down  astounded.”  “  Council,”  “  leading 
officials,”  “  company  ”  (which  supposes  Juda  to  be  mentioned  as 
the  most  populous  tribe),  are  but  so  many  guesses ;  so  too 
St.  Jerome’s  “in  purpura  eorum  ”  (in  their  purple  [robes]),  the 
word  in  text  {right matham)  occurs  here  only.  These  four  tribes 
represent  the  whole  nation,  all,  in  fact,  who  are  “  of  the  fountain¬ 
head  of  Israel,”  i.e.,  his  descendants  (cf.  the  like  metaphor  in 
Isai.  xlviii.  1).  v.  29.  “Commanded,”  the  word  occurs  Ps.  xc. 
(91)  11  (“To  His  angels  has  He  given  charge ,”  &c.).  “Thy  God, 
O  Israel,  will,  as  heretofore,  take  care  that  thy  strength  fail  not.” 
“  Confirm,”  or  “  uphold  in  strength.”  v.  30.  “  From,”  or 
“  because  of.”  “  From  Thy  temple  ”  the  offerings  kings  shall  bring 
to  Thee,  shall  rise  before  Thee.  v.  31.  An  insoluble  puzzle,  as  is 
shown  by  the  several  attempts  to  make  sense  of  it.  “  Beasts,” 
perhaps  the  hippopotamus,  or  the  crocodile ;  seemingly  =  Egypt. 
“  Bulls,  calves,”  may  be,  rulers  and  people,  or  nations  mighty, 
and  otherwise.  The  rendering  given  above  is  borrowed  from 
Jennings  and  Lowe.  Gesenius  {s.v.  initht  rappes),  “  Prostrating 
himself”  (i.e.,  submissively  offering  for  tribute)  with  fragments  of 
silver.  St.  Jerome,  “  Rebuke  Thou  the  beast  of  the  reed,  the 
gathering  (congregatio,  Nominative)  of  the  strong  ( fortium )  among 
the  calves  of  peoples  who  kick  against  (calciir antiuni)  silver  wheels  : 
Scatter  Thou,”  &c.  How  LXX.  came  by  their  rendering  is 
hard  to  say.  Did  they  read  me-hithpares  (from,  i.e.,  in  order  there 
may  be  no  scattering,  freely  rendered,  “  cutting  off,”  “  excluding  ”), 
instead  of  mith'rappes  of  present  text?  For  be  ratstsey  (“fragments,” 
a  word  that  occurs  here  only),  LXX.  may  have  read  tseruphey 
(  =  proved,  tested,  fire-tried).  In  the  Old  Itala,  and  in  several 
Fathers,  the  negative  particle  (non)  is  inserted  before  “  excludant,’’ 
(that  they  may  not  shut  out).  “Scatter  Thou,”  “He  scattered,’’ 
(Preterite  of  confidence),  are  variations  due  to  the  difference  of 
the  vowel-pointing.  v.  32.  ChasKmannim  (rendered  “nobles,” 


260 


PSALM  68  (69). 


“princes”))  in  LXX.  “ambassadors” — guesses  one  and  all,  the 
word  occurs  here  only,  its  meaning  is  lost.  St.  Jerome,  “  Offerantur 
velociter  ex  AEgypto,  Ethiopia  festinet  dare  manus  suas  Deo  ” 
( =  Let  [sacrifices]  from  Egypt  be  speedily  offered,  let  Ethiopia 
hasten  to  give  its  hands  to  God).  His  rendering  of  the  latter 
hemistich  is  that  of  Symmachus.  “  Ethiopia  shall  quickly  stretch 
forth  her  hands  [in  prayer]  (so  Targum)  to  God.”  Or ,  “her 
hands  shall  quickly  bring  offerings.”  vv.  33 — end.  “Heaven  of 
heavens,”  the  earliest  created  heaven,  cf.  Deut.  x.  14.  “Of  old.” 
St.  Jerome,  “a  principio”  (from  the  beginning).  “Eastward” 
of  LXX.  and  Vulgate,  is  another  meaning  of  qedhem  in  text. 
After  the  utter  overthrow  of  the  enemies  of  His  people,  He 
ascends  in  triumph  to  the  region  of  light.  “  His  voice.”  Vulgate 
lit.,  “  He  gives  to  His  voice  a  voice  of  power.”  St.  Jerome  has  the 
same.  Several  Latin  Psalters  and  Fathers  read  vocem  suam 
instead  of  voci  suce  ( =  to  His  voice),  in  apposition  to  vocem 
virtutis  ( =  a  voice  of  might,  a  mighty  voice) ;  LXX.  render  the 
text  word  for  word,  tv  rrj  tfuDvfj  a vtov  </>o>k*)v,  en  tee  phonee  avtou 
phoneen  dynameos  (in  [with]  His  voice,  a  mighty  voice  [sound]), 
v.  36.  “Terrible,”  awful  by  the  manifestations  of  power  proceeding 
from  (St.  Jerome,  de  [from])  His  sanctuary;  in  text,  “Sanctuaries.” 
R.  Qimchi  explains  this  Plural  as  meaning  the  holy  place  with  its 
several  parts  and  manifold  characteristics.  “  Power ;  ”  in  text, 
“powers,”  much  power.  Gesenius  (s.vf  “bulwarks.” 


PSALM  68  (69). 

1.  For  the  Chief  -  Mu¬ 
sician,  upon  Shoshannim,  to 
David. 

2.  Save  me,  O  God:  For 
the  waters  are-come-in  unto 
[my]  soul. 

3.  I -sink  in  deep  mire, 
and  [find]  no  foothold :  I- 


PSALM  68  (69). 

1.  For  the  end,  for  those 
who  shall-be-changed  (i.e., 
for  alternate  strains  [  ?]),  of 
David. 

2.  Save  me,  O  God ;  F or 
the  waters  are-come-in  even 
unto  my  soul. 

3.  I-am  stuck-fast  in  deep 
mire,  where  there  is  no 


5p SAL M  68  (69). 


261 


am  -  come  into  depths  of 
waters  (i.e.,  deep  waters), 
and  the  flood  overflows  me. 

4.  I-am-weary  with  my 
shouting- ;  my  throat  is- 
dried-up ;  Mine  eyes  fail, 
waiting  (as  I  do)  for  my 
God. 

5.  More  than  the  hairs 
of  my  head  are  they-that- 
hate  me  without-cause ;  My 
would-be-destroyers,  [being] 
mine  enemies  without- 
reason,  are-mighty :  Then 
I-restored  [that]  which  I- 
took  not  away. 

6.  O  God,  Thou  knowest 
my  folly :  And  my  guilti¬ 
nesses  are  not  hidden  from 
Thee. 

7.  Let  not  them  -  that- 
wait  on  Thee  be-ashamed 
through  me,  ’Adonay  Y^H- 
WMT  of  hosts ;  Let  not 
them  -  that  -  seek  Thee  be- 
made-to-blush  through  me : 
O  God  of  Israel. 

8.  For  on  Thy  account 
I  -  have  -  borne  reproach  : 
Confusion  has-covered  my 
face. 

9.  I-am-become  estranged 
from  my  brothers :  And  an 
alien  to  the  sons  of  my 
mother. 

10.  For  the  zeal  of  Thy 
house  has  -  eaten  -  me  -  up  : 
And  the  reproaches  of  them- 


footing  ;  I-am-come  into  the 
depths  of  the  sea,  and  a 
storm  has-overwhelmed  me. 

4.  I-am-weary  with  shout¬ 

ing,  my  throat  is-become 
hoarse :  Mine  eyes  fail, 

while  I-wait  for  my  God. 

5.  More  than  the  hairs  of 
my  head  are-they  that  hate 
me  without  cause ;  Mine 
enemies  who  persecute  me 
wrongfully  are  powerful : 
Then  had-I-to-make-up  for 
that  which  I  took  not  away. 

6.  O  God,  Thou  knowest 
my  folly ;  And  my  trans¬ 
gressions  are  not  hidden 
from  Thee. 

7.  Let  not  them  that  wait 
on  Thee,  O  Lord,  Lord  of 
hosts,  be-ashamed  through 
me  ;  Let  not  them  that  seek 
Thee  be-disgraced  through- 
me,  O  God  of  Israel. 

8.  For  on  Thy  account 
I  -  have  -  borne  reproach  : 
Shame  has-covered  my  face. 

9.  I-am  become  estranged 
from  my  brothers :  And  an 
alien  to  my  mother’s 
children. 

10.  For  the  zeal  of  Thy 
house  has  -  eaten  -  me  -  up  : 
And  the  reproaches  of  them- 


PSALM  68  (69). 


^62 


that  -  reproach  Thee  are- 
fallen  upon  me. 

11.  And  I -wept,  [and]  my 
soul  was  in-the-fastmg-state 
(Le.,  and  I  fasted) :  And 
that-was  to  my  reproach  (lit., 
[a  subject]  of  reproaches). 

12.  And  I-made  sackcloth 
my  garment :  And  I-became 
a  by-word  to  them. 

13.  They-that-sit  in  the 
gate  speak  about  me :  And 
[so  do]  the  songs  of  the 
drinkers  of  strong-drink. 

14.  But  as  for  me,  my 
prayer  is  to  Thee,  YtfH- 
WTH  !  [In]  an  acceptable 
time,  O  God,  in  the  great¬ 
ness  of  Thy  loving-kind¬ 
ness  :  Answer  me  in  the 
truth  of  Thy  salvation. 

1 5.  Deliver  me  out  of  the 
mud,  and  let  me  not  sink : 
May  -  I  -  be  -  delivered  from 
them-that-hate  me,  and  out 
of  deep  waters. 

16.  Let  not  the  flood 
of  waters  overwhelm  me, 
Neither  let  the  deep  swallow 
me  up ;  Nor  let  the  pit  close 
its  mouth  upon  me. 

17.  Answer  me,  Y#H- 
WVH ;  for  Thy  loving¬ 
kindness  is  good :  Accord¬ 
ing  to  the  greatness  of  Thy 
compassions  turn-Thou  to 


that  -  reproach  Thee  are- 
fallen  upon  me. 

11.  And  I-covered  my 
soul  with  fasting :  And  that 
was  made  my  reproach. 

% 

12.  And  I-put-on  sack¬ 
cloth  for  my  clothing :  And 
I-became  a  by-word  for 
them. 

13.  They  that  sit  in  the 
gate  talk  against  me :  And 
they  that  drink  wine  sing 
about  me. 

14.  But  as  for  me,  [I  put 
up]  my  prayer  to  Thee,  O 
Lord ;  It  is  an  acceptable 
time,  O  God.  In  the  multi¬ 
tude  of  Thy  mercy  hear  me  : 
In  the  truth  of  Thy  salva¬ 
tion. 

15.  Deliver  me  out  of  the 
mire,  lest  I-stick-fast  [in  it]  : 
Rescue  me  from  them  that 
hate  me,  and  out  of  deep 
waters. 

16.  Let  not  the  water- 
flood  overwhelm  me,  Neither 
let  the  deep  swallow  me  up. 
Nor  let  the  pit  shut  its 
mouth  upon  me. 

17.  Hear  me,  O  Lord,  for 
Thy  mercy  is  gracious :  Of 
the  greatness  of  Thy  tender- 
mercies  look  upon  me. 


PSALM  68  (69). 


203 


18.  And  hide  not  Thy 
face  from  Thy  servant:  For 
I-am  in  distress,  Answer  me 
speedily. 

19.  Draw-nigh  to  my  soul, 
and  redeem  it :  Because  of 
mine  enemies,  ransom  me. 

20.  THOU  knowest  my  re¬ 
proach,  and  my  shame,  and 
my  confusion :  Before  Thee 
are  all  mine  adversaries. 

21.  Reproach  has-broken 
my  heart,  and  I-am-sick- 
unto-death  :  And-I-looked 
for  commiseration,  but  there 
was  none ;  And  for  com¬ 
forters,  but  I-found  none. 

22.  Nay,  as  my  food  they- 
gave  me  gall :  And  for  my 
thirst  they-would-make-me- 
drink  vinegar. 

23.  Let  their  table  before 
them  become  a  snare,  And 
when  -  they  -  are  -  in  -  peace, 
a  trap. 

24.  Let  their  eyes  be- 
darkened,  that  they-see  not. 
And  make  their  loins  con¬ 
tinually  to  shake. 

25.  Pour-out  Thine  anger 
upon  them  :  And  let  the  fury 
of  Thy  wrath  overtake  them. 

26.  Let  their  habitation 
be  desolate :  And  in  their 
tents  let  no  one  dwell. 


18.  And  turn  not  Thy 
face  from  Thy  servant:  For 
I-am-afflicted  ;  hear  me 
speedily. 

19.  Take-heed  to  my  soul, 
and  deliver  it.  Because  of 
mine  enemies,  rescue  me. 

20.  THOU  knowest  my  re¬ 
proach,  my  confusion,  and 
my  shame : 

21.  Before  Thee  are  all 
that  afflict  me.  My  heart 
has  -  awaited  reproach  and 
misery :  And  I-waited-for 
one  who  would-sympathize, 
but  there  was  no  one :  And 
for  a  comforter,  but  I-found 
none. 

22.  They  -  gave  me  also 
gall  for  my  food :  And  for 
my  thirst  they-would-make- 
me-drink  vinegar. 

23.  Let  their  table  berore 
them  become  a  snare :  And 
a  requital,  and  a  stumbling- 
block.  (Rom.  xi.  9,  10.) 

24.  Let  their  eyes  be- 
darkened,  that  they  -  see 
not :  And  bow-down  their 
back  always. 

25.  Pour-out  Thine  anger 
upon  them :  And  let  the 
fury  of  Thy  wrath  seize 
them. 

26.  Let  their  habitation 
be  desolate :  And  in  their 
tents  let  no  one  dwell. 


264 


PSALM  68  (69). 


27.  For  they-persecute 
[him]  whom  Thou  hast- 
smitten :  And  they-talk  to 
the  grief  of  Thy  wounded- 
ones. 

28.  Add  iniquity  to  their 
iniquity ;  And  let  them  not 
come  into  Thy  justice. 

29.  Let-them-be-blotted- 
out  of  the  book  of  the 
living :  And  not  be-written 
with  the  just 

30.  But  as  for  me,  I  am 
poor  and  in  pain  :  Thy 
salvation,  O  God,  shall-set 
me  up-on-high. 

31.  I-will-praise  the  Name 
of  God  with  song  :  And  will- 
magnify  Him  with  thanks¬ 
giving. 

32.  And  it  -  shall  -  please 
YtfHW^H  better  than  a 
young  ox  horning  and 
dividing-the-hoof. 

33.  The  meek  have-seen 
[it,]  and  are-glad ;  They- 
that-seek  God — and  may 
your  heart  live ! 

34.  For  YflHW^H 
hearkens  to  the  needy  :  And 
despises  not  His  prisoners. 

35.  Let  the  heavens  and 
the  earth  praise  Him :  The 
seas  and  every  moving-thing 
therein. 

36.  For  God  will-save 
Tsiyyon,  and  rebuild  the 
cities  of  Yehudhah :  And 


27.  For  they-persecute 
him  whom  THOU  hast- 
smitten  :  And  they-add  to 
the  pain  of  my  wounds. 

28.  Add  iniquity  to  their 
iniquity :  And  let  them  not 
come  into  Thy  justice. 

29.  Let-them-be-blotted- 
out  of  the  book  of  the 
living  :  And  not  be-enrolled 
with  the  just. 

30.  Poor  am  I  and  sor¬ 
rowing  :  Thy  salvation,  O 
God,  has-upheld  me. 

31.  I-will-praise  the  Name 
of  God  with  a  song :  And 
will  -  magnify  Him  with 
praise  ; 

32.  And  it-shall-please  the 
Lord  better  than  a  young 
steer,  horning  and  dividing 
the  hoofs. 

33.  Let  the  poor  see  and 
rejoice :  Seek-ye  God  and 
your  soul  shall-live. 

34.  For  the  Lord  has- 
heard  the  poor :  And  de¬ 
spises  not  His  fettered-ones. 

35.  Let  the  heavens  and 
the  earth  praise  Him :  The 
sea  and  every  creeping-thing 
therein. 

36.  For  God  will-save 
Sion,  and  the  cities  of  Juda 
shall-be-rebuilt :  And  [men] 


PSALM  68  (69). 


265 


[men]  shall-dwell  there  and 
have-it-in-possession. 

37.  The  seed  also  of  His 
servants  shall  -  inherit  it ; 
And  they  -  that  -  love  His 
Name  shall-dwell  therein. 


shall-dwell  there,  and  inherit 
it. 

37.  The  seed  also  of  His 
servants  shall-possess  it : 
And  they  that  love  His 
Name  shall-dwell  therein. 


The  several  reasons  alleged  for  assigning  this  Psalm  to 
Jeremias  (cf.  Jer.  xv.  15 — 18  with  the  Psalmist’s  complaint  of  his 
persecutors;  Jer.  xi.  19,  21,  with  v.  10,  “ The  zeal”  &c. ;  Jer. 
xxxviii.  6,  with  vv.  3,  15  ;  vv.  35 — 37  read  like  a  summary  of 
Jer.  xxx. — xxxiii.),  are  worthy  of  notice,  yet  not  so  cogent  as  to 
deprive  of  all  probability  the  ascription  “To  David.”  The  view 
which  assigns  it  to  the  period  of  Saul’s  persecution  is  not  borne 
out  by  the  contents  of  the  Psalm  (cf.  v.  9  with  1  Kings  (Sam.) 
xxii.  1 — 3) ;  not  to  mention  other  exceptions.  The  Psalm  was 
probably  composed  for  public  worship,  and  the  theme  chosen  by 
David  is  the  struggle  of  persecuted  virtue  with  its  adversaries,  in 
order,  it  may  well  be,  to  indite  a  supplication  for  the  sufferers  for 
justice’  sake.  The  Psalm  is  usually  regarded  as  Messianic,  and, 
indeed,  no  part  of  the  Old  Testament,  if  we  except  Ps.  xxi.  (22), 
is  more  frequently  quoted  in  the  New.  St.John  ii.  17  cites  v.  10 ; 
at  xv.  25,  v.  5  (more  likely  than  Ps.  xxxiv.  (35)  19);  Rom.  xv.  3, 
“the  reproaches  of  them,”  &c.,  from  v.  10;  St.  Matt,  xxvii.  27 — 30 
is  foreshadowed  in  v.  13;  v.  22  finds  its  counterpart  in  St.  Matt, 
xxvii.  34,  and  is  alluded  to  in  St.John  xix.  28 ;  in  Acts  i.  20,  v.  26 
is  quoted  as  fulfilled  in  the  fate  of  Judas;  Rom.  xi.  9,  10  describe 
the  rejection  of  Israel  by  vv.  23,  24  of  this  Psalm.  Theodore  of 
Mopsuestia  was  condemned  by  the  Fifth  (Ecumenical  Council  for 
maintaining  that  these  quotations  were  but  mere  accommodations 
of  a  historical  Psalm.  This,  however,  must  not  be  taken  to  imply 
that  it  is  directly  and  exclusively  Messianic.  It  may  wrell  be  that 
David,  while  describing  the  persecution  of  the  just  in  figurative 
language,  was  led  (unwittingly  perhaps),  by  the  Spirit,  to  describe 
indignities  whereof  literal  instances  are  recorded  in  the  closing 
scenes  of  the  Redeemer’s  mortal  life.  vv.  33 — 37  may  be  a 
liturgical  addition  to  the  Psalm,  at  the  return  from  the  Captivity, 
as  is  not  improbably  the  case  with  vv.  20,  21  of  Ps.  1.  (51). 


266 


PSALM  68  (69). 


v.  2.  “  Waters,”  “  mire,”  frequently  indicate  deadly  peril,  or 
calamity,  v.  5.  Referred  to  in  St.  John  xv.  24,  25.  “  Mighty,” 

or  “numerous,”  “are  in  great  force;”  cf.  “a  regiment  so  many 
strong .”  “  Then  ”  is  both  temporal  and  logical.  “  Restore,”  &c., 

probably  a  proverbial  saying  meaning  undeserved  punishment; 
cf.  Jer.  xv.  10.  vv.  7,  8.  The  just  will  be  disheartened  at  the 
sight  of  virtue  persecuted,  and,  to  all  seeming,  forsaken  by  God. 
v.  9.  During  Saul’s  persecution  no  such  estrangement  fell  to 
David’s  lot.  v.  10.  “  Of  Thy  house”  =  for  Thy  worship,  objective 
Genitive  (cf.  Jer.  xx.  8,  9;  Ps.  cxviii.  (119)  139)-  v.  11. 
“  Covered  ;”  LXX.  ( Cod .  Vatican .)  have  “  I  bowed  down  my  soul,” 
&c.  =  “  humiliavi  ”  of  Mozarabic  Breviary  ;  several  Greek  Codd., 
however,  have  “  I  covered  ”  (<Tvvei<d\.vi{/a,  synekalypsa) ;  cf.  Ps. 
xxxiv.  (35)  13.  v.  12.  “Sackcloth”  ( saq  in  text),  the  garb  of 
penance  and  of  mourning,  v.  13.  “In  the  gate,”  not,  as  the 
Targum  glosses  it,  “  the  judges,”  but  they  that  gather  together  in 
the  accustomed  place  of  public  concourse.  “  I  am  the  butt  of 
the  coarse  jokes  of  every  boisterous  company  of  roysterers.” 
v.  14.  “  Acceptable  time,”  lit .,  “a  time  of  good-pleasure.”  “  Truth,” 
God’s  faithfulness  to  His  promises  of  deliverance,  v.  15.  “  Urgeat  ” 
of  Vulgate  is  a  lively  image  of  a  violent  rush  of  waters  closing 
suddenly  over  the  head.  v.  19.  “Because  of  .  .  .  enemies,”  “lest 
they  say,  I  have  prevailed  against  him,”  Ps.  xii.  (13)  5  ;  Ps.  v.  9. 
v.  21.  “  Expected,”  “  looked  for,”  hemmed  in  as  I  am  by  inveterate 
foes.  LXX.  read  with  Syriac  sdbiirah  (she  awaited),  instead  of 
shabhWah  (she  has  broken)  of  present  text  {Si?i  =  s,  instead  of 
Shin  =  sh).  “  Sick-unto-death,”  “  sore  sick,”  mentally  rather  than 
bodily.  St.  Jerome,  “Et  desperatus  sum”  (  =  hopeless,  beyond  hope 
of  remedy).  LXX.  take  it  for  a  noun,  whence  “  misery.”  Targum, 
“Reproach  has-broken  my  heart,  and  lo,  it  is  vehement !”  v.  22. 
“  Gall,”  in  text  rosh ,  an  infusion  of  some  exceeding  bitter  plant, 
perhaps,  an  extract  or  infusion  of  poppies  (?) ;  cf.  St.  Matt,  xxvii. 
34.  “Wine”  (the  sour  wine  =  “ vinegar ”  of  text)  “mingled  with 
gall:”  St.  Mark  xv.  23  mentions  “  wine’ mingled  with  myrrh.” 
St.  Mark  xv.  36,  St.  John  xix.  28 — 30  may  be  taken  as  a  second 
fulfilment.  Cf.  Jer.  viii.  14;  Lam.  iii.  15,  16;  Ps.  ci.  (102)  10. 
In  the  Psalm  this  may  be  a  figurative  expression  for  adding 
bitterness  to  the  grief  of  the  persecuted  saint,  v.  23.  “  Table  ” 


PSALM  68  (69). 


267 

. . . . . . . . . 

stands  for  the  divers  means  of  sensual  gratification.  “  May  these 
become  a  snare  to  entrap  them,”  a  “stumbling-block”  (“a  trap” 
in  text),  in  requital  for  their  cruelty.  Instead  of  vdistilomim 
(“and  to  [them]  at  ease,  in  peace,  security,”  /.<?.,  “When  they  are 
in  peace  [let  it  become]  a  trap  ”),  LXX.  have  read  the  unpointed 
text  u-leshilliwiim  (for  requitals),  so  quoted  Rom.  xi.  9.  LXX. 
and  Masorets  had  the  self-same  letters  ;  the  divergent  meanings 
are  due  to  the  different  pointing  of  the  letters,  or,  to  speak  more 
accurately,  to  the  diversity  of  the  traditional  readings  of  the 
text  St.  Jerome  agrees  herein  with  LXX.  and  Vulgate,  v.  24. 
St.  Jerome  and  Syriac  are  here  at  one  with  LXX.  and  Vulgate. 
In  text  “  loins,”  the  tremor  of  loins  expresses  terror,  weakness ; 
cf.  Nahum  ii.  10;  Dan.  v.  6.  v.  26.  “Habitation,”  in  text  firah , 
primarily  the  circular  encampment,  or  movable  village,  of  the 
nomad  Arabs.  The  utter  extinction  of  the  race  is  meant  (Acts  i. 
20  ;  Luke  xiii.  35).  v.  27.  “  They  talk  ”  may  mean,  their  favourite 
topic  is  the  pain  they  have  been  allowed  to  inflict ;  or,  with 
St.  Jerome,  Ibn  Ezra,  Qimchi,  “they  take  delight  in  talking  about 
my  affliction,  in  order  that  they  may  render  it  more  poignant.” 
St.  Jerome,  “  Et  ut  affligerent  vulneratos  tuos  narrabant”  (they 
describe  ways  and  means  of  aggravating  the  sorrows  of  those 
Thou  hast  wounded).  LXX.  read  ydsphti  (they  added),  for 
y’sapperi'i  of  present  text  (“they  told,”  “talked,”  “counted”);  in 
both,  the  letters  are  the  same,  the  difference  is  in  the  pointing, 
v.  28.  Lit.,  “Give  iniquity  upon  their  iniquity.”  By  “iniquity” 
some  understand  “punishment,”  reatus  poe?ice ,  not  reaius  culpce. 
v.  29,  Sepher  chayyim  (  =  the  Book  of  life  [lit.,  “of  lives”],  or 
“of  the  living  [in  this  world]);”  cf.  Exod.  xxxii.  32  ;  Isai.  iv.  3  ; 
Persian  euphemism  for  homicide,  “  to  make  the  tablet  of  existence 
clear  of  his  name.”  v.  30.  “  Set  on  high,”  put  out  of  the  reach 
of  harm.  St.  Jerome,  with  LXX.  and  Vulgate,  “  suscepit  me.” 
v.  32.  “A  young  ox,”  in  text  shor  par;  shor,  a  generic  word, 
without  distinction  of  age  or  sex  ;  par ,  determines  both,  “  a  young 
bull.”  “  Horning  ”  shows  its  age,  over  one  year,  for,  as  Qimchi 
says,  under  one  year  the  beast  was  not  a  legal  victim.  A  Jewish 
tradition  asserts  the  same,  when  the  third  year  was  passed. 
“Cleaving  hoofs”  shows  that  it  was  a  “clean  beast”  (cf.  Levit. 
xi.),  fit  for  sacrifice,  v.  32.  “Seekers  of,”  in  text  dor'shey  (  =  they 


26$ 


psalm  69  (70). 


that  seek);  LXX.  read  d-rshu  (seek-ye) ;  St.  Jerome,  “  ye  that 
seek.”  The  Psalm  falls  into  three  divisions.  (1)  vv.  2 — 22. 
Description  of  persecution  suffered  on  account  of  zeal  for 
God’s  worship.  (2)  vv.  23 — 29.  Execration  of  the  persecutors. 
(3)  vv.  3° — 37-  Confident  and  grateful  assurance  of  God’s  inter¬ 
position.  The  imprecations  (vv.  23 — 29)  can  scandalize  those 
only  who  are  unable  to  place  themselves  with  the  Psalmist  at  the 
standpoint  of  Divine  retribution,  and  to  sympathize  with  Its  zeal 
for  the  maintenance  and  vindication  of  the  moral  order.  The 
curse  God  cannot  but  fulminate  and  execute,  we  too  may 
utter,  not  indeed  under  the  smart  of  personal  wrong,  but  of  our 
zeal  for  God’s  honour.  These,  and  similar  passages  (cf.  Ps. 
cviii.  (109),  are  inspired,  not  by  personal  feeling,  but  by  religious 
motives.  Faith  in  God,  in  His  law  and  authority  as  just  Judge, 
seem  to  be  imperilled  by  triumphant  oppression ;  zeal  for  justice, 
even  for  that  He  executes  by  inflicting  deserved  punishment, 
inspire  these  denunciations.  It  may  be  fully  allowed  that  the 
spirit  here  manifested  is  that  of  an  elder  and  less  perfect  Covenant, 
that  it  savours  of  unregenerate  nature,  as  yet  not  kindled  into 
perfect  love  by  the  Spirit  of  God  (cf.  St.  Luke  ix.  55,  56).  But 
this  love  is  no  milk-and-water  sentiment  (cf.  St.  Matt,  xxiii.  13 — 39  ; 
Acts  viii.  20;  2  Tim.  iv.  14),  nor  is  it  incompatible  with  the 
yearning  for  the  triumph  of  God’s  justice,  for  the  punishment  of 
the  obdurate  foes  of  His  Name  and  Kingdom.  Not  that  even 
thus  the  desire  for  the  conversion  of  the  wrong-doers  is  excluded, 
as,  were  they  converted,  they  would  cease  forthwith  their  persecu¬ 
tion  of  helpless  innocence. 


PSALM  69  (70). 

1.  For  the  Chief-Mu¬ 
sician  ;  to  David,  to-call-to- 
remembrance. 

2.  ’Elohim,  [make  haste] 
to  deliver  me  :  Y^HWAH,  to 
my  help  make-haste. 


PSALM  69  (70). 

1.  For  the  end,  [a  Psalm] 
of  David  to  -  bring  -  to  -  re¬ 
membrance  that  the  Lord 
had-delivered  him. 

2.  O  God,  exert-Thee  for 
mine  aid  :  Lord,  make-haste 
to  help  me. 


PSALM  69  (70). 


269 


3.  Ashamed  and  con- 
founded-be-they  that-seek- 
after  my  soul ;  Let-them-be- 
turned  backward  and  put-to- 
confusion :  That-delight  in 
my  hurt  (i.e.,  wish  me  evil). 

4.  Let  -  them  -  be  -  turned 
back  on  account  of  the 
reward  [tending]  to  their 
shame :  Who  say,  “  Heach, 

Heach." 

5.  Let  all  that-seek  Thee 
rejoice  and  be-glad  in  Thee  ; 

And  let-  such-as-love  Thy 
salvation  say  continually, 

Magnified-be  ’Elohim." 

6.  But  I  am  poor  and 
needy ;  ’Elohim,  make-haste 
to  me ;  My  help  and  de¬ 
liverer  art  Thou  :  YaH- 
W^H,  delay  not. 

With  but  few  slight  changes  in  the  wording,  this  Psalm  is  an 
«.7ro(T7rao7xa  ( apospcisnia ),  or  detached  fragment  of  Psalm  xxxix. 
(40)  14 — 18,  detached  probably  for  public  worship ;  whether  by 
David  (“To  David”),  or  by  another,  is  uncertain.  “To  call  to 
remembrance,”  Rashi  takes  to  mean,  “  for  supplication,”  alleging 
Ps.  xix.  (20)  8,  where  he  renders  this  word  ( naz’kir )  as  Vulgate, 
“  invocabimus  ”  (we  will  call  upon).  He  further  quotes  1  Par. 
(Chron.)  xvi.  4,  as  an  additional  proof.  Targum  on  Amos  vi.  10, 
renders  this  word,  “  to  pray.”  The  addition  to  Title  in  Cod. 
Vatican,  of  LXX.  (e?  to  o-a>o-a.i  fxe  Kvptov ,  cs  to  sosai  me  Kynon 
—  “  that  the  Lord  may  save  me  ”),  was  wanting  in  several  Greek 
MSS.  in  the  days  of  St.  Basil  and  of  Theodoret.  The  clause 
may  have  been  transferred  from  v.  2  to  the  Title. 

v.  2.  St.  Jerome,  “  Deus,  ut  liberes’me”  (God,  that  lhou 


3.  Let  -  them  -  be  -  con¬ 
founded  and  ashamed,  That 
seek  my  life  ; 


4.  Let  -  them  -  be  -  turned 
backward  and  put  -  to  - 
shame  :  That  wish  me  evil : 
Let  them  forthwith  be- 
turned  back  with  confusion, 
That  say  to  me,  “  Well, 
Well." 

5.  Let  all  that  seek  Thee 
exult  and  be-glad  in  Thee  ; 
And  let  such  as  love  Thy 
salvation  say  continually, 
“  The  Lord  be-magnified." 

6.  But  I  am  needy  and 
poor  ;  God,  help-Thou  me  ; 
My  helper  and  deliverer  art 
THOU  :  Lord,  delay  not. 


2/0 


PSALM  JO  (;i). 


mayest  deliver  me  [hasten]).  “  Be-pleased  ”  (of  Ps.  xxxix.  (40) 
14)  is  omitted ;  7Elohim  (  =  God)  instead  of  YHWH.  “  To  help 
me,”  lit.,  “to  my  help.”  v.  3.  “Confounded,”  or  “put  to  the 
blush;”  “Together”  (of  xxxix.  15)  is  here  omitted.  “My  soul” 
in  the  former  Psalm  is  followed  by  “to  destroy  it.”  v.  4.  “  Be- 
turned-back”  (in  xxxix.  16),  “Let  them  be  made  desolate,  stupe¬ 
fied,  struck  dumb  [with  amazement].”  “  Reward,”  lit.,  upon  the 
heel  of  their  shame,  by  LXX.  rendered  “immediately.”  “Heach;” 
St.  Jerome,  “  Vah  !  Vah  !” — implying  rebuke,  reproach,  malignant 
joy.  v.  5.  In  the  former,  “  YHWH  be  magnified.”  v.  6. 
“  Hasten  to  me  ”  (in  xxxix.  18),  “  May  7 Adotiay  ( =  the  Lord)  think 
of  me.”  Ibid.,  7 Eldhay  (my  God),  but  here,  “  YHWH.77 


PSALM  jo  (7  1). 

1.  In  Thee,  YaUWeU, 
do-I-take-refuge :  Let  me 
never  be-ashamed. 


2.  In  Thy  justice  deliver 
me,  and  cause-me-to-escape  : 
Bow-down  Thine  ear  to  me, 
and  save  me. 

3.  Be  to  me  a  strong  rock, 
whereunto  I  may  continually 
resort ;  Thou  -  hast  -  given- 
commandment  to  save  me : 
For  my  Rock  and  my 
fortress  art  THOU. 

4.  My  God,  rescue  me 
from  the  hand  of  the 
wicked  ;  From  the  palm  (i.e., 
grasp)  of  the  evil-doer  and 
the  violent-man. 

5.  For  Thou  art  my 


PSALM  jo  (71). 

1.  A  Psalm  of  David,  of 
the  sons  of  Jonadab,  and  of 
those  who  were  first  led 
captive.  In  Thee,  O  Lord, 
do-I-trust :  Let  me  never  be- 
put-to-shame. 

2.  In  Thy  justice  deliver 
me,  and  rescue  me :  Incline 
Thine  ear  to  me,  and  save 
me. 

3.  Be  to  me  a  protecting 
God,  and  a  stronghold,  to 
save  me  :  For  my  stay  and 
my  refuge  art  THOU. 

4.  Rescue  me,  my  God, 
from  the  hand  of  the  sinner  : 
And  from  the  hand  of  the 
lawless  and  unjust-man  ; 

5.  For  Thou  art  He  for 


PSALM  70  (71). 


271 


hope ;  ’Adonay  YaHW^H, 
my  trust  front  my  youth. 

6.  Upon  Thee  have-I- 
been-stayed  from  the  womb  ; 
Thou  art  He-that-took-me- 
out  of  the  bowels  of  my 
mother :  Of  Thee  [shall  be] 
my  praise  continually. 

7.  I-am  as  a  wonder  to 
many:  But  THOU  art  my 
strong  refuge. 

8.  My  mouth  shall-be- 
filled  with  Thy  praise :  All 
the  day  long  with  Thy 
glory. 

9.  Cast  me  not  off  in  the 
time  of  old-age :  At  the 
failing  of  my  strength  for¬ 
sake  me  not. 

10.  For  mine  enemies 
speak  about  me  :  And  they- 
that-watch  for  my  soul  take- 
counsel  together ; 

n.  Saying,  God  has-for- 
saken  him  :  Pursue,  and 
seize  him,  for  there  is  none 
to  deliver. 

12.  O  God,  go -not -far 
from  me  :  My  God,  hasten 
to  my  help ! 

13.  Let-them-be-ashamed, 
let-them-be-consumed  that 
are  adversaries  to  my  soul ; 
Let-them-be-covered  with 
reproach  and  confusion : 
That-seek  my  hurt 


whom  I  wait,  O  Lord : 
Lord,  my  hope  from  my 
youth. 

6.  Upon  Thee  have-I- 
been  stayed  from  the 
womb;  From  the  belly  of 
my  mother  Thou  art  my 
protector :  Thou  shalt  ever 
be  the  theme  of  my  song- 
of-praise. 

7.  I-am,  as  it  were,  a 
wonder  to  many  :  But  THOU 
art  a  strong  helper. 

8.  Let  my  mouth  be- 
filled  with  praise  :  [That  I 
may  hymn  Thy  glory]  :  Thy 
majesty  all  the  day. 

9.  Cast  me  not  off  at  the 
time  of  old-age  :  When  my 
strength  fails,  forsake  me 
not. 

10.  For  mine  enemies  say 
to  me  -.  And  they  that  watch 
for  my  soul  take  counsel 
together ; 

11.  Saying,  God  has-for- 
saken  him  ;  Pursue  and  seize 
him,  for  there  is  none  to 
rescue. 

12.  O  God,  go-not-far 
from  me :  My  God,  give- 
heed  to  my  help ! 

13.  Let  -  them  -  be  -  con¬ 
founded  and  utterly  -  fail 
that-slander  my  soul ;  Let- 
them-be-covered  with  con¬ 
fusion  and  shame :  That 
seek  my  hurt 


2J2 


psalm  70  (7  i). 


14.  But  as  for  me,  I-will- 
hope  continually :  And  will- 
praise  Thee  more  and  more. 

1 5.  My  mouth  shall-pro- 
claim  Thy  justice,  Thy  sal¬ 
vation  all  the  day :  Though 
I-know  not  the  numbers 
[thereof]. 

16.  I -will-come  with  the 
mighty  -  deeds  of  ’Adonay 
Y^HW^H  :  I  -  will  -  make- 
mention  of  Thy  justice,  O 
Thou-who-alone-art. 

1 7.  O  God,  Thou-hast- 
taught  me  from  my  youth  : 
And  up  to  this-present-time 
I  -  continue  -  to  -  declare  Thy 
wondrous-works, 

18.  Yea,  also  unto  old- 
age  and  grey-hairs,  O  God, 
forsake  me  not ;  Until  I- 
have-declared  Thine  arm  to 
a  [whole]  generation :  Thy 
might  to  every  one  [that]  is- 
to-come, 

19.  Thy  justice,  O  God, 
also  [reaches]  to  the  height ; 
Thou  Who  hast-done  great- 
things  :  O  God,  who  is  like 
unto  Thee ! 

20.  Who  hast-shown  me 
distresses  many  and  sore, 
Thou  -  shalt  -  quicken  me 
again :  And  shalt-bring  me 
up  again  from  the  depths  of 
the  earth. 

21.  Increase  -  Thou  my 


14.  But  I  will  ever  hope: 
And  will  praise  Thee  more 
and  more. 

1 5.  My  mouth  shall-pro- 
claim  Thy  justice,  Thy  sal¬ 
vation,  all  the  day.  Because 
I-know  not  how  to  write  a 
book, 

16.  I  -  will  -  go  -  into  the 
mighty-deeds  of  the  Lord  : 
Lord,  I-will-make-mention 
of  Thy  justice,  of  Thine 
alone. 

1 7.  O  God,  Thou  -  hast- 
taught  me  from  my  youth : 
And  until  now  I-continue- 
to-declare  Thy  wondrous- 
works, 

18.  Yea,  even  unto  old- 
age,  and  senile-decay ;  O 
God,  forsake  me  not ;  Until 
I-shall-have-declared  Thy 
strength  (lit.,  arm),  Thy 
might  to  every  generation 
that  is  to  come, 

19.  Thy  justice  also 
[reaching]  to  the  highest 
[heavens],  the  great-things 
Thou-hast-done :  O  God, 
who  is  like  unto  Thee ! 

20.  What  afflictions  many 
and  sore  hast-Thou-shown 
to  me  !  Yet  hast  -  Thou- 
quickened  me  again :  And 
hast-brought-me-back  again 
from  the  depths  of  the 
earth ; 

2 1 .  Thou  -  didst  -  increase 


PSALM  70  (71). 


273 


greatness,  And  comfort  me 
anew. 

22.  I-will  also  give-thanks 
to  Thee  with  a  psaltery, 
Thy  truth,  O  my  God ;  will- 
I  -  hymn  to  Thee  on  the 
harp  :  O  Holy-One  of  Israel. 

23.  My  lips  shall-greatly- 
rejoice,  when  I -sing-praises 
to  Thee  :  And  my  soul, 
which  Thou-hast-redeemed. 

24.  My  tongue  also  shall- 
celebrate  Thy  justice  all  the 
day  long :  F or  that  they- 
have-been-ashamed,  for  that 
they-have-been-brought  -  to- 
confusion  that-seek  my  hurt. 


Thy  grandeur,  And  didst- 
comfort  me  again. 

22.  I-will  also  therefore 
give  -  thanks  to  Thee  on 
instruments  of  psalmody, 
[because  of]  Thy  truth ;  I- 
will-sing-psalms  to  Thee  on 
the  harp :  O  Holy-One  of 
Israel. 

23.  My  lips  shall-exult, 
when  I-sing  to  Thee :  And 
my  soul,  which  Thou-hast- 
redeemed. 

24.  Further,  my  tongue 
also  shall  -  celebrate  Thy 
justice  all  the  day  long, 
When  they-shall-be  ashamed 
and  put-to-the-blush  that 
seek  my  hurt. 


The  foregoing  Psalm  is  “an  orphan  Psalm,”  being  without 
title  in  the  original  text.  As  it  follows  a  Psalm  inscribed  “to 
David,”  Ibn  Ezra  assigns  it  to  the  Prophet-King ;  so  too  the 
Syriac  version.  If  this  were  more  than  arbitrary  conjecture,  v.  18 
would  point  to  the  time  of  Absalom’s  rebellion.  The  curiously 
composite  title,  to  be  found  only  in  LXX.  and  Vulgate,  is  self¬ 
contradictory.  It  can  mean  only  that  it  was  a  favourite  prayer 
with  “the  sons  of  Jonadab,”  and  with  the  earlier  exiles.  The 
sons  of  Jonadab,  the  son  of  Rechab  (whence  “  Rechabites  ”)  are 
mentioned,  4  (2)  Kings  x.  15,  23 ;  1  Chron.  ii.  55  ;  and  Jer.  xxxv. 
It  is  possible  that  when  forced  by  the  hosts  of  Nabuchodonosor 
to  abandon  their  nomad  life,  and  to  take  shelter  in  Jerusalem — 
which,  for  them,  must  have  been  a  foretaste  of  the  captivity — they 
may  have  recited  this  Psalm  as  a  prayer  for  national  deliverance. 
The  Psalm  is  attributed  to  Jeremias,  for  reasons  which,  though 
plausible,  are  not  convincing.  For  the  most  part  the  Psalm  is  a 
cento  from  Pss.  xxi.  (22);  xxx.  (31);  xxxix.  (40).  The  sudden 
and  frequent  transitions  from  supplication  to  complaint,  from 

S 

V 


274 


PSALM  70  (71). 


complaint  to  the  denunciation  of  his  persecutors,  followed  by 
praise  and  renewed  supplication,  render  the  tracing  of  a  definite 
plan  very  difficult. 

vv.  1 — 3  vary  but  slightly  from  the  opening  verses  of  Psalm 
xxx.  (31).  “A  strong  rock,”  or  cc  a  rock  of  habitation;” 
St.  Jerome,  “  Robustum  habitaculum,”  a  strong  habitation. 
LXX.,  as  is  their  wont,  give  the  meaning  of  this  figurative  ex¬ 
pression,  “  A  protecting  God.”  “  Locum  munitum  ”  (  =  a  fortified 
place,  a  stronghold)  is  either  an  alternative  rendering  of  “  Rock,” 
or  LXX.,  most  probably,  read  (had  in  their  text  [?])  the  self-same 
words  (differing  but  slightly  from  the  clause  under  consideration), 
as  in  Ps.  xxx.  (31)  3.  St.  Jerome,  “Ut  ingrediar  jugiter  ”  (  =  that 
I  may  continually  enter),  a  safe  and  ever-ready  refuge,  v.  5. 
“Hope;”  LXX.,  “patience;”  St.  Jerome,  “ expectatio ; ”  i.e.,  the 
ground  and  object  of  my  trust  and  patient  endurance,  v.  6. 
“Stayed,”  in  Ps.  xxi.  (22)  11,  “I  have  been  cast”  “took  me 
out  of,”  “drew  me  out  of”  (in  text,  ghozi,  which  occurs  here  only), 
hence  various  renderings.  Gesenius,  “  From  my  mother’s  womb 
Thou  hast  conferred  favours  upon  me.”  Delitzsch,  “  the  cutter- 
out  of,”  “  extractor  from,”  denoting  the  separation  of  the  foetus 
from  the  womb  in  the  present  context.  St.  Jerome,  with  Vulgate, 
“  protector  ”  =  o-/c€7rao-T75?  ( skepastees )  of  LXX.,  probably  a  scribe’s 
blunder  for  tKo-Trao-Trjs  ( ekspastees )  ;  in  Ps.  xxi.  10  they  render 
6  iKfnrdcras  /xe,  ho  ekspasas  me  ( =  “  who  didst  draw  me  out  of”). 
Others  render  it,  “  My  benefactor,”  “  One  who  dispenses,  provides 
for  me.”  v.  10.  Lit.,  “For  mine  enemies  say  to  me,”  “speak 
about  me,”  “against  me;”  or,  “mine  enemies  to  me,”  as  the 
words  stand  in  text,  may  be  equivalent  to  “  mine  enemies,”  as 
in  Ps.  xxvi.  (27)  2.  v.  13.  “Adversaries,”  in  text  sofney , 
“  satanizing- ones,”  whence  “  Satan  ”  (opponent,  hinderer,  adver¬ 
sary,  foe).  “  Slanderers”  (LXX.  and  Vulgate)  may  possibly  be  a 
fit  rendering  of  the  text  (sofney).  v.  14 b.  Lit.,  in  text,  “And 
I  will  add  upon  (  =  to)  all  Thy  praise.”  v.  15.  In  text,  “For  I 
know  not  sephoroth ,”  rendered  “  numbers,”  a  guess,  as  the  word 
occurs  nowhere  else.  Vulgate  connects  this  clause  with  v.  16. 
In  most  copies  of  LXX.  it  is  rendered  ypa/x/xaraas  (grammateias), 
rendered  in  Vulgate  “  literaturam,”  by  St.  Jerome  literaturas 
( =  learning,  the  arts  of  composition) ;  Cod.  Vatican,  of  LXX.  has 


PSALM  71  (72). 


275 


TrpayfjLOLTeLas,  pragmateias  (meaning,  inter  alia,  “a  written  treatise,” 
“  a  systematic  history,”  as  distinct  from  a  bald  chronicle),  but  by 
St.  Augustine,  Cassiodorus,  and  in  several  old  Latin  Psalters, 
rendered  “  negotiationes  ”  (business,  trading  transactions).  Some 
light  may  be  gained  from  the  parallel  expression  in  Ps.  xxxix.  (40)  6 
(“They  are  more  than  I  can  tell”);  cf.  also  Ps.  cxxxviii.  (139)  18 
(“  Should  I  count  [them],  they  are  more  numerous  than  the 
sand  ”).  It  seems  to  mean,  “  Incapable  as  I  am  of  penning  an 
account  of  Thy  gracious  dealings,  I  will  at  least  rehearse  them  in 
a  hymn  of  praise.”  v.  16.  “  I-will-come  with,”  &c.,  “I  will  bring 
forward  the  mighty  deeds,”  &c.  LXX.,  “  I  will  go-in  in  the 
might  (kv  Swacrreta,  en  dynasteia )  of  the  Lord,”  glossed  by  Thal- 
hofer,  “  I  will  enter  the  fore-court  of  the  Temple  in  Thy  might, 
as  borne  up  and  delivered  thereby ;  ”  or,  “  with  Thy  might,  Thy 
wondrous  deeds  to  tell  thereof,  to  celebrate  them.”  St.  Jerome, 
“  Ingrediar  in  fortitudine  Domini  Dei”  (I  will  go  in  with  the 
might  of  the  Lord  God),  which,  seemingly,  agrees  with  Qimchi’s 
“  When  I  go  forth  to  battle,  I  will  rely  on  nought  but  His  might.” 
“  Alone,”  in  LXX.  vov  /jlovov  (sou  monou ),  of  Thee  (Thine  only), 
refers  to  “God,”  not  to  “justice.”  v.  18.  “Generation,”  cf.  Ps. 
xxi.  (22)  32.  v.  20.  “Shown,”  “made  me  see ”  =  experience. 
“Depths,”  /.<?.,  “Sheol,”  the  grave,  a  common  expression  for  over¬ 
whelming  misery.  Preterites  here  are  Preterites  of  confidence , 
“Thou  wilt  surely,”  &c.  v.  22.  “Psaltery”  in  text,  pleonastically, 
the  instrument  of  a  nebhel  (kdl  nebhel).  “  Harp,”  khinnor .  For 
nebhel ,  see  Josephus,  Antiq.  Bk.  7. 


PSALM  71  (72). 

1.  For  Shelomoh,  O  God, 
give  Thy  judgments  to  the 
king :  And  Thy  justice  to 
the  king’s  son. 

2.  May  -  he  -  judge  Thy 
people  with  justice :  And 
Thine  afflicted  -  ones  with 
judgment 


PSALM  71  (72). 

1.  A  Psalm,  concerning 
Solomon. 

2.  O  God,  give  Thy  judg¬ 
ment  to  the  king :  And 
Thy  justice  to  the  king’s 
son;  To-judge  Thy  people 
with  justice :  And  Thy  poor 
with  judgment. 


276 


PSALM  71  (72). 


3.  May  the  mountains 
bring-forth  peace  to  the 
people :  And  the  hills,  by 
justice. 

4.  May  -  he  -  judge  the 
afflicted  of  the  people,  Save 
the  sons  of  the  needy :  And 
crush  the  oppressor. 

5.  [So  that]  men-may-fear 
Thee  with  the  sun :  And 
before  the  moon,  to  endless 
generations. 

6.  May  -  he  -  come  -  down 
as  rain  upon  the  mown- 
meadow :  As  showers,  a 
watering  of  the  earth. 

7.  In  his  days  may  the 
just  -  man  flourish  :  And 
abundance  of  peace,  till 
there  be  no  moon. 

8.  May-he-have-dominion 
from  sea  to  sea:  From  the 
river  to  the  ends  of  the 
earth. 

9.  Before  him  may  the 
Nomads  bow :  And  may 
his  enemies  lick  the  dust. 

10.  The  kings  of  Thar- 
’shish  and  the  isles  shall- 
render-tribute :  The  kings 
of  Shebha  and  of  Sebha 
shall  offer  a  present. 

11.  Yea,  all  kings  shall- 
fall-down  before  him :  All 
nations  shall-serve  him. 


3.  May  the  mountains 
bring  peace  to  the  people  : 
And  the  hills  justice! 

4.  He  -  shall  -  judge  the 
poor  of  the  people,  And  save 
the  sons  of  the  poor :  And 
bring-low  the  calumniator. 

5.  And  he-shall-continue 
as  long  as  the  sun :  And 
before  the  moon,  to  endless 
generations. 

6.  He-shall-come-down  as 
rain  on  the  fleece  :  And  as 
rain-drops  dropping  on  the 
land. 

7.  In  his  days  justice 
shall  -  spring  -  up  ;  And 
abundance  of  peace,  Till  the 
moon  be-removed. 

8.  He  -  shall  -  have  -  do¬ 
minion  also  from  sea  to  sea : 
From  the  river  to  the  ends 
of  the  earth. 

9.  The  Ethiopians  shall- 
fall-down  before  him :  And 
his  enemies  shall-lick  the 
dust. 

10.  The  kings  of  Tharsis, 
and  the  islands  shall-offer 
presents :  The  kings  of  the 
Arabians  and  of  Saba  shall- 
bring  gifts. 

11.  Yea,  all  the  kings  [of 
the  earth]  shall  -  worship 
him  :  All  nations  shall-serve 
him. 

12.  For  he  -  shall  -  deliver 


1 2.  For  he-shall-deliver 


PSALM  ;  I  (;2). 


2  77 


the  needy  who  cries :  And 
the  afflicted,  who  has  no 
helper. 

1 3.  He  -  shall  -  spare  the 
weak  and  the  needy :  And 
the  souls  of  the  needy  he- 
shalhsave  (or,  deliver). 

14.  He-shall-redeem  their 
life  from  fraud  and  from 
violence  :  And  precious  shall 
their  blood  be  in  his  eyes. 

1 5.  May  -  he  -  live !  And 
may-it-be  given  to  him  of 
the  gold  of  Shebha ;  And 
may  -  men  -  pray  continually 
for  him  :  All  day  long  may- 
men-bless  him. 

16.  May-there-be  abund¬ 
ance  of  corn  in  the  land 
[even]  on  the  top  of  the 
mountains ;  the  fruit  where¬ 
of  shall-wave  like  Lebha- 
non  :  And  may-men-sprout- 
out  of  the  city  like  the 
herbage  of  the  earth. 

17.  Let  His  Name  be  for 
ever!  Before  the  sun  let 
His  Name  be-propagated ; 
And  may-men-bless-them- 
selves  in  Him :  May  all 
nations  deem-Him-blessed. 

18.  Blessed  be  YfflWffl 
God,  the  God  of  Israel : 
Who  alone  does  wondrous- 
things : 

19.  And  blessed  be  His 


the  poor  from  the  mighty- 
oppressor :  And  the  needy 
who  has  no  helper. 

13.  He  -  shall  -  spare  the 
poor  and  the  needy  one ; 
And  the  souls  of  the  poor 
he-shall-save. 

14.  He-shall-ransom  their 
life  from  usury  and  from 
wrong :  And  their  name 
[shall  be]  honourable  before 
him  (or,  precious  before, 
&c.). 

15.  And  he-shall-live,  and 
there-shall-be-given  to  him 
of  the  gold  of  Arabia ;  And 
they  -  shall  -  pray  for  him 
always :  All  day  long  shall- 
they-bless  him. 

16.  There  -  shall  -  be  the 
prop  [of  life]  in  the  land 
[even]  on  the  tops  of  the 
mountains  ;  The  fruit  there¬ 
of  shall-overtop  Libanus : 
And  they  [-men]  shall- 
flourish  out  of  the  city  like 
the  grass  of  the  earth. 

17.  Blessed-be  His  Name 
for  ever!  His  Name  en¬ 
dures  longer  than  the  sun  ; 
All  the  tribes  of  the  earth 
shall-be-blessed  in  Him  :  All 
nations  shall-magnify  Him. 

18.  Blessed-be  the  Lord, 
the  God  of  Israel ;  Who 
alone  does  wondrous-things  : 


19.  And  blessed-be  the 


2/8 


PSALM  71  (72). 


glorious  Name  for  ever : 
And  let  the  whole  earth  be- 
filled  with  His  glory.  ’Amen 
and  ’Amen. 

20.  Ended-are  the  prayers 
of  David,  the  son  of  Yishay. 


Name  of  His  Majesty  foir 
ever  :  The  whole  earth  shall- 
be-filled  with  His  glory.  So- 
be-it,  So-be-it. 

20.  The  hymns  of  David 
the  son  of  Jesse  are-ended. 


Two  Psalms  only  bear  the  name  of  Solomon,  this,  and  Ps. 
cxxvi.  (127).  The  analogy  of  the  other  titles  points  to  the  con¬ 
clusion  that  the  ascription  {li  Stilomoh  —  “  to  Solomon  ”)  indicates 
the  author  of  this  Psalm,  even  as  V David  is  taken  as  an  indication 
of  authorship,  save  in  cases  where  there  are  reasons  for  doubting. 
By  tradition,  or  by  conjecture,  LXX.  have  been  led  to  regard 
Solomon  as  the  subject  rather  than  the  author.  Several  Greek 
MSS.,  the  Peshitta  Syriac,  and,  among  other  Rabbinical  com¬ 
mentators,  Qimchi,  assign  it  to  David.  Of  far  greater  moment  is 
the  question,  whether  and  to  what  extent  is  the  Psalm  Messianic. 
Targum  paraphrases  as  follows  (v.  1) :  uO  God,  give  the  course 
of  Thy  judgments  to  the  King  Messiah,  and  Thy  justice  to  the 
Son  of  King  David.”  The  Midrash  Tehillim  ( =  Commentary 
on  the  Psalms)  says  of  the  king  mentioned  in  v.  1  :  “  This  is  the 
King  Messiah,  for  it  is  said,  ‘  And  a  stem  shall  go  forth  from  the 
root  of  Jesse.’  ”  Saadia,  on  Dan.  vii.  13,  expresses  the  same 
opinion.  Not  to  mention  the  Fathers,  and  the  mind  of  Holy 
Church,  an  overwhelming  majority  of  the  Rabbins  deem  this 
Psalm  directly  Messianic.  The  view  that  it  is  but  typically  or 
indirectly  Messianic  implies  that  the  unknown  poet,  dazzled  by  the 
glories  of  Solomon’s  early  reign,  beheld  in  him  the  Messiah,  and 
awaited  from  him  the  fulfilment  of  the  Messianic  promises.  But 
if,  with  the  authorities  just  mentioned,  the  Psalm  be  accounted 
directly  Messianic,  the  author  pictures  the  Messiah  and  His 
Kingdom  by  traits  borrowed  from  the  glories  of  Solomon,  deeming 
them  an  adequate  type  of  the  Messianic  rule.  The  Psalm  has  no 
strophic  divisions.  The  main  transitions  of  thought  and  aspiration 
are  at  vv.  7,  8  ;  11,12-  15,  16. 

v.  1.  “Judgment,”  in  text  mishpatim  (judgments),  denotes 
the  several  decisions  the  king  will  have  to  pronounce.  “Justice,” 
the  inward  motive.  Cf.  3  (1)  Kings  iii.  9,  28;  x.  9.  “King’s 


PSALM  ;i  (72). 


279 


son,”  i.e.,  by  right  of  birth,  of  royal  ancestry;  a  title  of  the  Christ, 
as  descendant  and  heir  of  David.  The  Futures  in  vv.  2 — 9  were 
better  rendered  as  Optatives ;  the  Psalm  is  a  prayer,  as  well  as  a 
prophecy,  v.  3.  “Mountains,”  “hills,”  i.e.,  the  whole  country,  of 
which  (in  Palestine  especially)  they  are  the  characteristic  features 
(cf.  Ezech.  vi.  2;  xix.  9;  Joel  iii.  18).  “May  the  mountains 
bring  forth,”  produce,  yield.  “Justice;”  so  too  St.  Jerome;  but 
in  text,  LXX.  [Cod.  Vatican.),  “ in  justice,”  “by  means  of,”  “on 
account  of;”  cf.  Isai.  xxxii.  17.  v.  4.  “Sons  of  the  poor,” 
i.e.,  the  poor.  “  Oppressor,”  rendered  by  LXX.  “  sycophant ;  ” 
St.  Jerome  and  Vulgate,  “calumniator,”  i.e.,  one  who,  by  fraudu¬ 
lent  claims,  or  false  charges,  wrests  the  law  to  his  own  profit,  ruins 
the  simple  and  helpless  by  chicanery.  This  is  the  meaning  of  the 
Latin  word.  In  text,  the  oppression  of  the  weak  by  fraud,  or  by 
violence,  is  implied,  v.  5.  Addressed  to  God,  probably.  “Fear;” 
so  St.  Jerome.  LXX.,  “  He-shall-continue,”  is  due  to  a  slight 
change  of  the  initial  and  final  letter  of  the  first  word  of  v.  5. 
“  With  the  sun,  before  (in  the  presence  of)  the  moon,”  i.e.,  as  long 
as  the  moon  shines ;  “  ultra  lunam,”  beyond  (longer  than)  the 
moon ; 1  these  heavenly  bodies  being  types  of  things  fixed  and 
immutable.  Qimchi  observes  that,  if  addressed  to  Solomon,  it  is 
hyperbolical,  not  so,  if  understood  of  Messiah,  as  in  His  day  the 
earth  shall  be  filled  with  the  knowledge  of  the  Lord.  “  Sun  and 
moon  ”  are  explained  by  the  final  dor  dorhn  (generation  of  genera¬ 
tions).  v.  6.  Gez  [lit.,  “  that  which  is  shorn  ”),  be  it  “  fleece  ”  (as 
in  Deut.  xviii.  4 ;  Jud.  vi.  37),  so  rendered  by  LXX.  and 
St.  Jerome,  or  “meadow.”  The  old  translators  evidently  thought 
of  Gedeon’s  fleece  (Judg.  vi.).  Aquila’s  hn  Kovpav,  epi  kouran 
(on  a  cropping  of  hair,  or  of  grass)  may  be  understood  of  either. 
LXX.,  “As  drops  dropping  on  the  earth  ;”  St.  Jerome,  “As  drops 
bedewing  ( irrorantes )  the  earth.”  “A  watering,”  in  apposition  to 
“  showers  ”  =  “  that  water.”  v.  7.  “Flourish,”///.,  “  shoot,”  “  bud 
forth,”  carrying  on  the  figure  which  describes  the  effects  of  the 
rain.  “Justice;”  St.  Jerome,  “the  just  man  ”  (justus).  “Until 
...  no  moon,”  the  dike  occurs  also  in  Job  xiv.  12.  1  argum 

renders  v.  6,  “  May  he  come  down  as  the  rain  of  good  pleasure 
on  the  grass  that  has  been  cropped  by  locusts  ”  (a  reminiscence, 

J  “  Ultra  lunam,”  St.  Jerome. 


28o 


psalm  7 1  (; 2). 


perhaps,  of  Amos  vii.  1),  “and  as  drops  of  the  late  rain,  that  drop 
upon  the  herbage  of  the  earth.”  v.  8.  “Sea  to  sea”  (cf.  Exod. 
xxiii.  31),  the  Red  Sea  to  the  Mediterranean.  “River”  ( par 
excellence ),  the  Euphrates.  The  poet  probably  had  in  view  the 
actual  extent  of  Solomon’s  dominions.  Cf.  Gen.  xv.  18;  Ps. 
lxxix.  (80)  12.  As  the  promise  to  Abraham  is  expanded  in  that 
made  to  David,  it  is  quoted  Ecclus.  xliv.  23,  in  the  very  words  of 
this  verse.  But  to  return  to  v.  8,  if,  as  we  needs  must,  we  view 
the  Psalm  as  a  prophecy,  “  to  sea  ”  will  mean  the  ocean,  which, 
according  to  early  geographical  notions,  encompassed  the  globe. 
LXX.,  showing  that  they  deemed  the  Psalm  to  be  Messianic,  in 
the  direct  and  literal  sense,  “  to  the  ends  of  the  inhabited  earth 
(rrjs  oiKov/xlvrjs,  tees  oihoumenees).”  v.  9.  “  Ethiopians ;  ”  so,  too, 
St.  Jerome,  Aquila,  Symmachus,  individualizing  the  word  in  text 
(tsiyybn  -  tribes,  or  animals  of  the  desert).  In  Ps.  lxxiii.  (74)  14, 
LXX.  render  this  word  “Ethiopians;”  Syriac,  “islands.”  The 
indomitable  desert  tribes,  awed  by  his  power,  or  attracted  by  the 
justice  and  mildness  of  his  rule,  will  do  him  homage,  prostrate 
themselves  before  him  ( -  “  lick  the  dust  ”),  convinced  that 
resistance  is  bootless,  v.  10.  “  Tharsis,”  probably  Tartessus,  in 
the  south  of  Spain,  the  El  Dorado  of  the  Hebrews,  or  a  collective 
name  for  the  several  Phoenician  settlements  in  Spain.  “  Isles  ” 
(Nominative),  the  empires  or  countries  on  the  Mediterranean 
seaboard  ;  probably  a  designation  of  the  West  in  general.  “  Render 
tribute,”  in  text  yashibhii  (lit.,  “bring  back,”  “  cause-to-return  ”), 
refers  probably  to  periodical  payments,  payments  in  response  to 
a  claim  (cf.  “revenue”).  “Shebha”  (St.  Jerome,  “of  Arabia”), 
the  great  South  Arabian  kingdom,  so-called  because  its  inhabi¬ 
tants  descended  from  Sheba  (Saba  in  Vulgate),  the  tenth  son  of 
Jectan  (  =  Joktan),  Gen.  x.  26,  28.  “Sebha,”  either  in  the  Yemen 
(Arabia  Felix),  or,  according  to  Josephus,1  the  ancient  name  of 
the  Ethiopian  isle  and  city  of  Meroe ;  LXX.,  “  Saba,”  a  son  of 
Cush  (Gen.  x.  7).  In  a  word,  the  rich  and  fertile  regions  of  the 
South  shall  acknowledge  allegiance  by  costly  presents ;  in  text, 

’ esh'kar ,  collective  Singular,  occurs  only  here  and  in  Ezech.xxvii.  15. 
The  poet  doubtless  had  in  his  mind  3  (1)  Kings  v.  x.  10,  25. 
v.  11.  “All  nations,”  in  text  kol  gdyim  (all  the  Gentiles). 

1  Antiq .  2,  10,  §  10. 


V.  12. 


PSALM  71  (72). 


— 


— 


2S1 


“  For,”  he  wins  such  submission,  as  is  here  described,  by  the 
practice  of  every  royal  virtue.  A  potente  (from  the  powerful- 
one);  so  too  St.  Jerome,  reading  the  self-same  letters,  but  with  a 
different  vocalization,  taking,  e.g,  the  M,  preformative  of  “crying,” 
for  the  Preposition  “  from  ;  ”  the  verse  occurs,  with  the  difference 
of  but  one  word  (“orphan”),  in  Job  xxix.  12,  where  we  read 
vociferanteiii  (crying)  instead  of  a  potente.  v.  13.  “Spare,”  so 
St.  Jerome ;  yachos  of  text  means  also,  “he  shall  pity,”  “be 
grieved  on  account  of.”  v.  14.  “Precious,”  lit.,  “a  matter  of 
weight,”  “  no  light  matter,”  the  shedding  of  their  blood  by 
violence.  Cf.  Ps.  cxv.  (116)  15.  LXX.,  “their  name,”  but 
Syriac,  Aquila,  and  St.  Jerome,  “their  blood.”  LXX.  probably 
had  al/xa,  haima  ( =  blood)  changed  by  some  scribe  into  ovo/xa , 
onoma  (  =  name),  or  they  may  have  read  sh-m-m  (  -  “  their  name  ”), 
instead  of  d-m-m  (their  blood),  v.  15.  “Live,”  cf.  “Long  live 
the  king !  ”  Aben  Ezra  interprets  this,  “  The  poor  man  (thus 
protected)  shall  live ;  [the  king]  shall  give  to  him  of  the  gold 
brought  to  him  [the  king]  from  Arabia,”  &c.  “  Pray,”  “  bless,” 

in  text,  “may  one  give,”  “may  one  pray,”  impersonal,  “one”  = 
French  on,  don,  German  man.  “  Pray  for  him,”  LXX.  (yepl 
avrov,  peri  avion).  Several  old  Latin  Psalters  read  orabunt  (they 
shall  pray);  St.  Jerome,  “et  orabunt  de  eo”  (concerning  him,  on 
his  behalf);  some  of  these  old  Psalters  read  “pro  eo”  (  =  for 
him).  Prayer  for  Holy  Church,  for  the  coming  of  God’s  King¬ 
dom,  for  its  peace  and  extension,  are  prayers  for  Christ.  Such 
too  were  the  “  Hosannas  ”  (  =  “  Save  now,”  “  Save,  I  pray  ”),  which 
greeted  His  entrance  into  Jerusalem.  “Bless,”  by  wishing  for 
His  triumph  over  the  powers  of  darkness,  or  by  thanksgiving  and 
praise  for  the  mercies  He  has  won  for  us.  “  All  day  long  ”  may 
well  refer  to  the  Canonical  Hours,  v.  16.  There  shall  be  (may 
there  be)  phissath-bar,  variously  rendered  “  abundance  of  corn,” 
“ a  ha?idful  of  corn;”  Syriac,  sugo,  a  quantity;  Talmud,  “Let 
bread  be  for  a  prop  in  the  land,”  <&c.  ;  St.  Jerome,  “  Erit 
memorabile  triticum  in  terra  ;  in  capite  montium,”  &c.  (There 
will  be  memorable  wheat  in  the  land  :  a  corn-harvest  noteworthy 
for  plenty  [?] ;  on  the  top  \lit.,  as  in  text,  “  head  ”]  of  the 
mountains,  &c.).  LXX.,  o-rrypiy/xo.  (steerigma) ;  Vulgate,  “  firma- 
mentum  ”  (support,  stay,  prop;  cf.  Targum  above).  ^-njpiy/xa, 


282 


PSALM  7 1  (72). 


perhaps,  equivalent  to  o-r^piy/xd.  aprov,  artou  (“  staff  of  bread,” 
Ps.  civ.  (105)  16),  or,  as  supposed  by  some,  a  blundering  trans¬ 
formation  of  o-ltov  8pdyp.a,  sitou  dragma  ( =  a  sheaf,  a  handful 
of  wheat).  “  Firmamentum  ”  is  thought  by  some  few  to  be 
substituted  for  an  earlier  “  frumentum  55  (corn).  “Top  of 
mountains,55  or  “  unto  the  top,55  &c.,  the  most  barren  parts  of  the 
land.  “  Lebanon 55  is  used  here  for  the  trees  of  Lebanon,  as  in 
Isai.  xl.  16.  “Wave,55  or  “rustle,55  ///.,  in  text,  “shall  tremble;55 
Ewald,  “will  be  high,55  akin  to  the  “shall  be  lifted  up  above55 
of  LXX.,  and  of  St.  Jerome’s  “  elevabitur.55  A  forecast  of  the 
plenty  of  natural  produce  that  is  to  mark  the  Messianic  period. 
“They  [men]  shall  sprout  out,  spring  forth,  flourish.55  Increase 
of  population  is  characteristic  of  the  Messianic  reign  ;  cf.  Isai. 
xlix.  20;  Zach.  ii.  4.  Cf.  Job  v.  25,  where  the  same  metaphor 
occurs,  v.  17.  St.  Jerome,  “  Erit  nomen  ejus  in  seternum55  (His 
Name  shall  be  for  ever).  In  text,  “propagated,55  “continued  in 
his  race,55  if  with  the  Qeri  (“read,55  “to  be  read,55  i.e.,  marginal 
emendation)  we  read  yinnon ;  but,  if  the  verb  be  active,  as  in 
the  Kethibh  (“  written,55  the  text),  y Annin ,  “  May  His  Name  send 
forth  new  shoots.55  “  Bless-themselves  in  Him,55  “  invoke  for 
themselves  the  happiness  and  welfare  they  behold  in  Him.55 
This  reflective  form  of  the  verb  occurs  in  Gen.  xxii.  18;  xxvi.  4. 
vv.  18,  19  are  to  be  taken  as  an  integral  part  of  the  Psalm.  The 
doxology,  or  berakah  (blessing),  is  not  affixed  to  the  closing 
Psalm  of  each  Book,  but,  vice  versa ,  the  closing  Psalm  is  given 
that  position,  because  it  ends  with  a  berakah.  v.  20  is  to  be 
regarded  as  a  compiler’s  note.  The  notion  that  it  is  to  be 
interpreted  as  a  meaning  that  David’s  whole  desire  is  hereby 
expressed,  that  he  had  nothing  more  to  ask  for,  is  far-fetched.  It 
can  hardly  be  a  Davidic  Psalm.  Job  xxxi.  40  is  not  a  case  in 
point. 


Book  Ubtrfc* 


PSALM  72  (73). 

1.  A  Psalm  to  ’Asaph. 
Truly  God  is  good  to  Israel, 
To  the  clean  of  heart! 

2.  But  as  for  me,  my  feet 
had  almost  tottered :  My 
steps  had  well-nigh  slipped, 

3.  For  I  -  was  -  indignant 
with  the  boastful :  When  I- 
saw  the  prosperity  of  the 
wicked. 

4.  For  there  are  no  bands 
(i.e.,  pangs  [?])  to  their 
death  ;  But  their  strength  is 
firm. 

5.  They-are-not  in  the 
trouble  of  man  :  Neither  are- 
they-smitten  like  mankind. 

6.  Therefore  pride  en- 
circles-their-neck :  Violence 
covers  them  [as]  a  garment. 

7.  Their  eye  peers-forth 
from  out  of  [their]  fat :  The 
imaginations  of  [their]  heart 
overflow  [?]  ( or ,  they-have- 
exceeded  the  expectations 
of  [their]  heart). 


PSALM  72  (73). 

1.  A  Psalm  of  Asaph. 
How  good  is  God  to  Israel, 
to  the  upright  in  heart! 

2.  But  as  for  me,  my  feet 
had  all-but  tottered :  My 
steps  had  almost  slipped, 

3.  For  I-was-envious  at 
the  transgressors :  Behold¬ 
ing  the  prosperity  of  sinners. 

4.  For  they  are  in  no 
alarm  about  their  death ; 
And  they  are  firm  under 
their  affliction. 

5.  They-are  not  in  the 
trouble  of  men :  And  are 
not  scourged  like  [other] 
men. 

6.  Therefore  pride  holds 
them  fast  :  They  -  are- 
clothed  with  their  injustice 
[and  impiety]. 

7.  Their  iniquity  comes- 
forth,  as-it-were,  from  out 
of  fatness  :  They-press-for- 
ward  to  whatever  their  heart 
covets. 


284 


PSALM  72  (73). 


8.  They-scoff,  and  speak 
oppression  with  perverse- 
intent  :  They-speak  from 
on-high  (or,  loftily). 

9.  They-set  theif  mouth 
in  the  heavens  :  And  their 
tongue  goes  through  the 
earth. 

10.  Therefore  his  people 
turn  thither :  And  waters  of 
a  full  [cup  ( ?)]  are-drained 
by  them. 

11.  And  they-say,  How 
does  God  know  ?  And 
is  -  there  knowledge  in 
“El’yon? 

12.  Lo,  such  are  the 
wicked  :  And  the  ever 
undisturbed  attain  great- 
power. 

13.  Surely  in- vain  have-I- 
cleansed  my  heart :  And 
washed  my  hands  in  inno¬ 
cence  ; 

14.  For  I  -  have  -  been- 
plagued  all  the  day :  And 
my  chastisement  was  every- 
morning. 

15.  Had-I-said,  Let-me- 
speak  thus  :  Lo,  I-had-been- 
untrue  to  the  generation  of 
Thy  children. 

16.  Yet  when  I-pondered 
that  I-might-know  this  :  It- 
was  too-difficult  in  mine 
eyes ; 


8.  They-take-counsel,  and 
speak  wickedness  :  They- 
utter  injustice  in  [their] 
pride  (  ?). 

9.  They-set  their  mouth 
against  heaven :  And  their 
tongue  goes  -  through  the 
earth. 

10.  Therefore  do  my 
people  turn  hither :  And 
full  days  shall-be-found  in 
them. 

11.  And  they-say,  How 
does  God  know?  And  is- 
there  knowledge  in  the 
Most-High  ? 

12.  Lo,  these  are  the 
sinners !  And  they  -  that- 
prosper  always,  attain  to 
riches  (or,  prosper  in  the 
world). 

13.  [And  I-said,]  In  vain 

then  have  -  I  -  justified  my 
heart :  And  washed  my 

hands  among  the  innocent 
(or,  in  innocence)  ; 

14.  And  have  -  been 
scourged  all  the  day  long : 
And  my  chastisement  was 
every-morning. 

15.  Had  -  I  -  said,  I-will- 
speak  thus :  Lo,  I-had-dis- 
owned  the  generation  of 
Thy  children. 

16.  And  I-pondered  that 
I-might-understand  this  :  It 
was  too  difficult  for  me  ; 


PSALM  /2  (73). 


285 


17.  Until  I-went  into  the 
sanctuary  of  God  :  [Until]  I- 
considered  their  latter-end. 

18.  Truly,  Thou  -settest- 
them  in  slippery  -  places  : 
Thou-castest-them-down  to 
ruins. 

19.  How  are-they-become 
a  desolation  in  a  moment! 
Brought  -  to  -  an  -  end,  con¬ 
sumed  with  terrors ! 

20.  As  a  dream,  immedi¬ 
ately  after  awaking :  [So] 
’Adonay,  in  awaking,  dost- 
Thou-despise  their  image. 

21.  For  my  heart  was-in- 
a  -  ferment :  And  I  -  was- 
pricked  in  my  reins : 

22.  Yea,  I  have  been  a 
stupid-animal,  and  ignorant : 
A  behemoth  have-I-been 
with  Thee. 

23.  Yet,  as  for  me,  I 
am  continually  with  Thee  : 
Thou  -  hast  -  held  my  right 
hand  ; 

24.  With  Thy  counsel 
wilt-Thou-guide  me :  And 
afterwards  gloriously  receive 
me. 

25.  Whom  have  I  in  the 
heavens?  And  with  Thee, 
I-delight  not  [in  aught]  on 
the  earth. 

26.  My  flesh  and  my  heart 


17.  Until  I-go-into  the 
sanctuary  of  God  :  And  [so] 
understand  their  latter-end. 

1 8.  Surely,  Thou-settest 
[snares]  for  them,  on  account 
of  their  crafty  -  dealings  : 
Thou  -  castest  -  them  down, 
when  men-extol  them. 

19.  How  are-they  become 
a  desolation  !  Suddenly 
they-come-to-an-end,  they- 
perish  because  of  their 
iniquity. 

20.  As  a  dream  of-one- 
awaking  :  So,  Lord,  in  [Thy] 
city  wilt-Thou  despise  their 
image  (or,  reduce  their 
phantom  to  nought). 

21.  For  my  heart  was-on- 
fire  :  And  my  reins  were- 
changed ; 

22.  Yea,  I-am-become  a 
[mental]  nullity,  without 
understanding : 

23.  As  a  beast-of-burden 
was-I  before  Thee :  Yet  am 
I  always  with  Thee  ; 

24.  Thou-hast-held  my 
right  hand :  Thou-guidest 
me  according  to  Thy  will, 
And  receivest  me  with  glory. 

25.  For  what  have  I  in 
heaven?  And  beside  Thee, 
what  can  -  I  -  desire  upon 
earth  ? 

26.  My  flesh  and  my  heart 


286 


PSALM  /2  (73). 


may-waste-away  ;  The  Rock 
of  my  heart  and  my  portion 
is  God  for  evermore. 

27.  For,  behold,  those-far 
from  Thee  shall  -  perish  : 
Thou-hast-clestroyed  every 
one  that  departs-wantonly 
from  Thee. 

28.  But  as  for  me,  to 
draw-near  to  God  is  good 
for  me ;  I-have-made  (lit., 
put)  ’Adonay  Y^HWT  my 
refuge :  That  I-may-tell  of 
all  Thy  works. 


have-failed :  [But]  the  God 
of  my  heart,  and  my  portion 
is  God  for  evermore. 

27.  For,  behold,  they  that 
go-far  from  Thee  shall- 
perish  :  Thou-hast-destroyed 
all  who  depart  -  wantonly 
from  Thee. 

28.  But  for  me  it  is  good 
to-cleave-closely  to  God ; 
T o  put  my  trust  in  the  Lord 
God  :  That  I-may-proclaim 
all  Thy  works  [in  the  gates 
of  the  daughter  of  Sion]. 


The  Psalm  presents  several  difficulties,  both  in  the  text  and  in 
the  versions.  Its  subject-matter  is  the  ever-recurring  problem, 
the  conciliation,  to  wit,  of  God’s  justice  and  goodness  with  the 
prosperity  and  power  of  the  wicked,  and  with  the  trials  and 
sufferings  of  those  who  try  to  serve  Him.  To  the  thoughtful  Jew 
this  problem  was  more  difficult  than  to  any  other.  The  Law, 
while  implying,  had  nowhere  definitely  promised  a  future  life. 
Its  sanctions  were  temporal  rewards  and  punishments,  as  was 
necessarily  the  case,  since  it  was  primarily  addressed  to  the 
nation.  The  perplexity  that  appears  in  this  Psalm  is  substantially 
the  same  as  in  Ps.  xxxvi.  (37);  xlviii.  (49),  and  is  akin,  in  part  at 
least,  to  that  we  meet  with  in  Ps.  xxxix.  (40).  It  recurs  also  in 
Job  and  Ecclesiastes ;  but  it  is  dealt  with  differently.  The  Psalm 
falls  into  two  divisions  :  in  the  former,  the  poet  states  his  thesis 
at  the  very  outset  (v.  1).  He  next  summarily  depicts  the  mental 
conflict,  in  which  he  had  well-nigh  made  shipwreck  of  his  faith 
(vv.  2,  3).  The  prosperity  of  the  ungodly,  their  influence, 
domineering  pride,  seemingly  unchecked,  rack  his  soul  with  the 
agonies  of  doubt  (vv.  4 — n),  and  bring  him  to  the  verge  of 
atheism  (vv.  12  — 14).  In  the  second,  shrinking  therefrom,  he 
seeks  the  restoration  of  his  faith  (vv.  15 — 17)  by  attending  public 
worship.  In  the  fellowship  of  devout  believers,  in  secret  prayer 
for  light,  he  obtains  an  insight  into  the  instability  of  all  he  envies 


PSALM  72  (73). 


in  the  lot  of  the  wicked,  and  the  folly  of  the  conclusions  to  which 
he  had  been  led  (vv.  18 — 22).  He  expresses  his  conviction  in 
the  ultimate  triumph  of  good  over  evil,  that  peace  and  plenty  are 
to  be  found  in  cleaving  close  to  God. 

v.  1.  “Truly,”  &c.,  the  final  result  of  his  questionings,  v.  2. 
“  Slipped,”  lit.,  “  were  poured  out.”  v.  3.  “  Boastful,”  or  “  arro¬ 
gant.”  v.  4.  The  widely  different  renderings  of  the  ancient 
versions,  and  the  divergences  of  Hebrew  commentators,  suggest 
doubts  as  to  the  integrity  of  the  text.  “  Bands  ”  ( chartsubboth  in 
text  occurs  only  here  and  in  Isai.  lviii.  6,  “  Loose  the  bands  of 
wickedness”).  It  may  mean  either  :  (1)  They  think  not  of  death, 
they  never  allow  the  thought  of  it  to  mar  their  pleasures  (cf. 
Vulgate,  respectus ) ;  so  rendered  by  Symmachus  and  St.  Jerome. 
(2)  God  thinks  not,  cares  not  to  cut  them  off  in  their  sins.  (3)  So 
easy  and  painless  is  their  death,  that  it  inspires  no  dread  either 
in  themselves  or  in  others.  “  There  are  no  deadly  pangs  (chains) 
for  them.”  To  this  may  be  referred  Targum,  “  They  are  neither 
terrified  nor  grieved  on  account  of  the  day  of  their  death  ;  ” 
amveucris,  ana?ievsis  (denial,  refusal,  reluctance  [?])  of  LXX.  may 
(perhaps)  fall  under  this  head.  Aquila,  “  There  are  no  deep 
afflictions  ( Sva-n-dOeiac ,  dyspdtheiai)  at  their  death.”  Some  Rab¬ 
binical  commentators  opine  that  the  word  in  text  (rendered 
“bands”)  is  a  syllabic  sign  for  “terrors  and  pains,”  whether 
bodily  or  mental.  The  oldest  Latin  Psalters  have  for  respectus , 
declinatio  mortis  (or  morti),  meaning  either,  “  There’s  no  avoiding 
of  death,”  or,  “None  would  shrink  ( turn  aside')  from  a  death  [so 
painless  as]  theirs,”  which  may  come  to  the  same  as  LXX., 
avdvevo-Ls,  if  taken  as  synonymous  of  u.TrayopevcrL<;  ( apagorevsis ), 
“denial.”  Syriac,  “They  have  no  expectation  of  death,”  or, 
“There  is  no  end  to  their  death.”  “Their  strength  is  firm;” 
Gesenius,  “Their  belly  (body)  is  fat;”  St.  Jerome,  “And  firm 
are  their  vestibules ”  (or,  “palaces,”  as  some  Rabbis  have  rendered), 
v.  5.  Lit.,  “  In  the  trouble  of  man  they  are  not  :  And  with 
mankind  they  are  not  plagued.”  v.  6.  Gesenius,  “  Pride  surrounds 
them  like  a  neck-chain,”  “  like  a  collar  ;  ”  cf  colloquial,  “  collars 
them.”  LXX.,  “grasps.”  A  stiff  neck  is  used  poetically  for  the 
seat  of  pride;  cf.  Ps.  lxxiv.  (75)  6  ;  Isai.  iii.  16.  St.  Jerome,  “  Ideo 
nutriti  sunt  ad  superbiam  ”  (Therefore  are  they  suckled  to  pride)  ; 


288 


PSALM  72  (73). 


the  Cistercian  copy  of  his  version  reads,  “  Ideo  suffocavit  eos 
superbia”  (Therefore  has  pride  choked  them),  v.  7.  “Eye  .  .  . 
fat ;”  this  may  mean,  as  in  Isai.  vi.  10,  their  callous  moral  state, 
or  the  visible  result  of  their  self-indulgence,  cf.  Job.  xv.  27. 
LXX.,  instead  of  “eye,”  “iniquity,”  by  reading  Waw  instead  of 
the  medial  Yodh.  Hemistich  b  is  explained  by  Qimchi  and 
Rashi,  “  They  pass  beyond  the  imaginations  of  their  heart,”  i.e., 
their  success,  their  good  fortune,  exceed  their  desires,  their 
expectations.  St.  Jerome’s  “  transierunt  cogitationes  cordis”  (a 
baldly  literal  rendering),  may  mean  as  much.  LXX.,  “They  press 
onward  (succeed  in  attaining)  to  whatever  their  sensual  heart 
desires,”  they  achieve  all  their  lusts  yearn  for.  Gesenius  takes  it 
to  mean  (cf.  Thalhofer),  “  Their  feelings,  thoughts,  designs  over¬ 
flow  ^  and  pour  themselves  out  in  words ;  ”  “  The  imaginations 
(thoughts,  plans)  of  the  heart  overflow,”  i.e.,  Their  heart  is  so  full 
of  malignant  devices,  that  it  overflows;  cf.  Hab.  i.  11.  The  early 
Latin  Psalters,  for  “  affectum  cordis,”  render  more  closely  BidOecnv 
( diathesin )  of  LXX.,  dispositionem ,  i.e.,  they  attain  to  what  their 
heart  purposes,  v.  8.  “  Scoff,”  mock  ;  so  St.  Jerome.  “  From  on 
high;”  St.  Jerome’s  “  de  excelso,”  haughtily,  proudly;  Targum, 
“  They  speak  .  .  .  from  the  height  of  their  heart.”  v.  9.  “  In 
the  heavens ;  ”  LXX.,  eis  ovpavov  ( eis  our  anon) ;  Vulgate  and 
St.  Jerome,  “in  coelum”  ( against  heaven);  so  too  Aben  Ezra,  but 
not  supported  by  the  usage  of  the  language.  “  In  the  heavens,” 
denying  (v.  11)  the  power  and  Providence  of  God,  they  claim  a 
sort  of  divine  authority  for  their  behests ;  their  tongue  spares  no 
one,  nothing  on  earth ;  they  give  free  scope  to  their  malice, 
v.  10.  Misled  by  their  prosperity  and  by  their  tall  talk,  “  my 
people”  {“my,”  LXX.,  Vulgate),  in  text  “ His  people,”  the  people 
of  God,  or  an  individual  is  substituted  for  the  mass  of  the  godless 
faction  (  -  their  people).  “  Thither,”  to  the  way  of  the  impious. 
“Waters  of  fulness  are  drained  by  them,”  so  text.  “Waters;” 
among  several  other  divergent  explanations,  “  waters  ”  are  taken 
to  mean  sensual  gratifications,  or  the  numerous  following  these 
wicked  one?  attract.  LXX.,  Vulgate,  “And  full  days  shall  be 
found  in  them,”  i.e.,  either  a  long  life,  or  days  full  of  enjoyment. 
St.  Jerome,  “  Et  quis  plenus  invenietur  in  eis?”  (And  who  among 
them  shall  be  found  full  ?).  “  And  who  ?  ”  “  and  days,”  “  and 


PSALM  72  (73). 


289 


waters,”  are  scarcely  distinguishable  in  the  unpointed  Hebrew 
script,  v.  12.  “  Lo,  such  is  the  state  (viz.,  that  described  in  vv. 

4 — 10)  of  the  wicked,”  best  understood  as  spoken  by  those  who 
have  turned  to  their  ways.  “  Ever  undisturbed  ”  (in  a  bad  sense), 
“reckless,”  “careless.”  St.  Jerome,  like  Vulgate,  “Abundantes 
in  saeculo  ”  (living  in  abundance  in  [this]  world).  LXX.,  eU  tov 
aluiva,  eis  ton  aidna  ( -  for  ever,  always),  whence,  in  old  Psalters, 

“  in  saeculum  ”  (for  ever),  inexhaustible  wealth,  which  they  increase 
by  the  acquisition  of  fresh  means  of  enjoyment,  of  influence, 
“attain  great  power.”  v.  13.  “And  I  said,”  wanting  in  text  and 
in  St.  Jerome,  v.  15.  If  I  had  yielded  to  the  temptation  to  utter 
such  doubts  as  (vv.  13 — 14),  “  Lo,  I  should  deal  falsely,”  &c. 
St.  Jerome,  “  I  should  have  forsaken  ”  ( reliqui ).  LXX.,  “  Broken 
covenant.”  “  Thy  children,”  cf.  Deut.  xiv.  1  ;  “  Generation  of 
the  just,”  Ps.  xiii.  (14)  5.  v.  16.  “Yet  when  I  pondered  in  order 
to  solve  [these  perplexities],  it  was  labour  (weariness),”  &c. ;  cf. 
Eccl.  viii.  17.  Vulgate,  existimabam  occurs  in  the  later  classics  = 

“  I  reflected,”  “  pondered.”  Codex  Verona  and  St.  Augustine 
render  vniXafiov  ( hypelabon )  of  LXX.,  “  suscepi  cognoscere”  (I 
undertook  to  understand),  v.  17.  Communion  with  God,  with 
God’s  children  in  prayer  and  in  worship  calms  this  mental 
conflict,  and  reveals  to  him  the  true  standpoint — “What  does  it 
all  end  in?”  v.  18.  Milan  and  Monte  Cassino  Psalter  complete 
the  construction,  “  posuisti  eis  mala  ”  (evils) ;  Roman,  “  dis- 
posuisti  eis  mala ”  (hast  prepared  evils  for  them).  “Ruins,”  “ad 
interitum  ”  (  =  to  destruction),  St.  Jerome.  LXX.,  “In  being 
( =  when  they  were)  lifted  up,”  reading  massuoth  from  nasa  (he 
raised),  instead  of  ?nashshuoth  (destructions) ;  Targum,  pits ;  it 
occurs  only  here  and  in  v.  3  of  next  Psalm,  v.  19.  “Consumed 
with  terrors;”  St.  Jerome,  “Consumed  as  if  they  were  not” 
(quasi  non  sint),  by  dividing  “  terrors  ”  into  two  words  ( not — to  be). 
v.  20.  “  In  Thy  city,”  so  LXX.  and  St.  Jerome  (  =  Jerusalem  [?]) ; 
“  in  the  city,”  so  Aben  Ezra ;  Rashi,  “  in  anger ;  ”  Targum  and 
Gesenius  (doubtfully),  “in  arousing  Thyself”  (  =  when  Thou 
arousest-Thyself),  “  Thou  shalt  despise  ”  ( =  cast  out  with  con¬ 
tempt)  “  their  image  ”  ( =  phantom,  pomp,  and  splendour  that 
have  no  substance,  no  reality).  Qimchi,  “in  raising  (  =  awaken- 
ing)  [the  dead].”  v.  21.  Self-reproach.  Thalhofer  suggests  the 

T 


290 


PSALM  73  (74). 


insertion  of  some  such  clause  as,  “  Why  did  I  ever  entertain  such 
unbelieving  thoughts  ?  lose  sight  of  the  conviction  expressed  in 
vv.  18 — 20?”  Answered  in  this  verse,  “For  (  =  because)  my 
heart  was  embittered  ”  (with  anger  or  sorrow).  LXX.,  “  on  fire  ” 
(c&KavOrj,  exekavthee )  in  most  Codices,  but  in  Cod.  Vatican .,  “My 
heart  has  been  gladdened .”  “  I  was  pricked,  goaded,  pierced- 

through  (with  grief)  in  my  reins ;  ”  LXX.,  “  And  my  reins  (the 
seat  of  desire)  have  been  changed ,”  as  though  from  shanah  (he 
changed),  instead  of  shanan  (he  sharpened),  v.  22.  “Yea,  I 
myself  (emphatic)  was  stupid,  brutish.”  “  Brought  to  nothing  ”  of 
Vulgate  is  too  literal  a  rendering  of  LXX. ;  Thalhofer,  “a  [mental] 
nullity.”  “  Behemoth  ”  (Egyptian,  p-ehe-mou  [or  mout])  -  “  the- 
ox-of-water  ”  (or  “  of  the  water,”  /,  feminine  article  suffixed),  the 
hippopotamus,  emblem  of  colossal  stupidity,  v.  24.  “Counsel,” 
“With  Thy  counsel ;  ”  so  LXX.,  /3ov\rj  (< boulee ),  mis-rendered  in 
Vulgate,  “By  Thy  will,  favour.”  v.  25.  “With  Thee;”  St.  Jerome, 
“tecum”  (  =  ditto).  LXX.,  irapa  crov ,  para  sou  (beside  Thee). 
“In  communion  with  Thee  I  have  no  pleasure,”  &c.  v.  26.  May 
be  construed  concessively,  “Though  my  .  .  .  heart  fail,”  “My 
heart  may  have  failed.”  “  Rock,”  “  robur  ”  (strength),  St.  Jerome  ; 
LXX.,  “God,”  as  is  their  wont,  cf.  Job  xiii.  15.  v.  27.  “Wantonly- 
depart,”  lit.,  “fornicating;”  cf.  Osee.  ii.  Apostatize,  as  the 
covenant  with  Israel  is  likened  to  the  marriage-tie.  Targum, 
“Who  wander  (go  astray)  from  Thy  fear.”  v.  28.  In  text,  “The 
approach  to,  the  drawing  near  to.”  “Works;”  St.  Jerome, 
“  annuntiationes  ”  (messages,  declarations).  “  In  the  gates,”  &c., 
is  neither  in  text,  nor  in  St.  Jerome;  taken  by  LXX.  from  Ps.  ix. 
15,  and  copied  from  them  by  the  Vulgate. 


PSALM  73  (74). 

i.  A  Mas’kil,  to  Asaph. 
O  God,  why  hast-Thou-cast 
[us]  -  off  for  ever  ?  [Why] 
does  Thine  anger  smoke 
against  the  sheep  of  Thy 
pasture  ? 


PSALM  73  (74)- 

1.  [A  Psalm]  of  instruc¬ 
tion  for  Asaph.  Wherefore 
hast-Thou-rejected  [us]  for 
ever,  O  God  ?  [Why]  is 
Thy  wrath  incensed  against 
the  sheep  of  Thy  pasture  ? 


PSALM  73  (74). 


291 


2.  Remember  Thy  con¬ 
gregation  Thou  -  hast  -  ac¬ 
quired  of-old,  [Which]  Thou- 
hast-redeemed  [as]  the  tribe 
of  Thine  inheritance:  Mount 
Tsiyyon,  wherein  Thou-hast- 
dwelt. 

3.  Lift-up  Thy  footsteps 
to  the  perpetual  ruins  : 
Everything  in  the  sanctuary 
has  the  enemy  laid-waste. 

4.  Thine  adversaries  have- 
roared  in  the  midst  of  Thine 
Assembly :  They-have-set- 
up  for  tokens  their  own 
tokens. 

5.  He  (it)-was-known  (i.e., 
He  [the  enemy])  appears 
as  one  -  striking  upward  : 
With  axes  in  a  thicket  of 
the  wood  (or,  in  a  woody 
grove). 

6.  Yea,  now  they-smite- 
down  altogether  the  carved- 
panels  thereof:  With  hatchet 
and  hammers. 

7.  They- have  -  set  Thy 
sanctuary  on  fire  :  They- 
have-defiled  to  the  ground 
the  dwelling-place  of  Thy 
Name. 

8.  They  -  said  in  their 
heart,  “  Let-  us  -crush-  them 
altogether  :  ”  They  -  have- 
burnt  -  down  all  the  syna¬ 
gogues  (?)  of  God  in  the  land. 


2.  Remember  Thy  con¬ 
gregation  which  Thou-hast- 
possessed  from  the  begin¬ 
ning,  [Which]  Thou-hast- 
redeemed  [as]  the  rod  of 
Thine  inheritance,  Mount 
Sion,  wherein  Thou  -  hast- 
dwelt. 

3.  Lift  -  up  Thy  hands 
against  their  pride  con¬ 
tinually  :  [On  account  of] 
all  the  ruin  the  enemy  has- 
wrought  in  the  sanctuary. 

4.  And  they  that  hate 
Thee  have-raised-a-boastful- 
shout  in  the  midst  of  Thy 
festival.  They -have-set-up 
their  ensigns  for  signs  : 

5.  — in  their  ignorance. 
In  the  gate,  on  the  battle¬ 
ment.  As  in  a  grove  of 
trees, 

6.  They-have-hewn-down- 
its  gates  at  once  :  With 
hatchet  and  mattock  have- 
they-broken-it-down. 

7.  They  -  have  -  burned- 
down  Thy  sanctuary  with 
fire:  They- have-defiled  to 
the  ground  the  Tabernacle 
of  Thy  Name. 

8.  They-said  in  their  heart, 
the  whole  brood  of  them  to¬ 
gether  :  Let -us -abolish  all 
the  festivals  of  God  from  the 
land. 


292 


PSALM  73  (74). 


9.  Our  signs  we-see  not. 
There  is  no  longer  a  pro¬ 
phet  :  Neither  is  there  with 
us  any  who  -  knows  how 
long. 

10.  How  long,  O  God, 
shall  the  adversary  blas¬ 
pheme  ?  Shall  the  enemy 
revile  Thy  Name  for  ever? 

11.  Why  drawest-Thou- 
back  Thy  hand,  yea,  Thy 
right  -  hand  ?  From  the 
midst  of  Thy  bosom  [pluck 
it  out  (?)]  make-an-end. 

12.  Yet  is  God,  my  King 
of  old  :  Working  deliver¬ 
ances  in  the  midst  of  the 
earth. 

13.  Thou  didst-divide  the 
sea  by  Thy  might :  Thou- 
brakest  the  heads  of  the 
dragons  on  the  waters. 

14.  THOU  didst-break-in- 
pieces  the  heads  of  Liv’ya- 
than.  Thou-gavest  him  as 
food  to  the  people  dwelling- 
in-the-desert. 

15.  Thou  didst  -  cleave 
spring  and  brook  :  THOU 
didst-dry-up  ever-flowing 
rivers. 

16.  Thine  is  the  day, 
Thine  also  the  night  :  THOU 
hast-prepared  the  luminary 
and  the  sun. 

17.  Thou  hast-set  all  the 
borders  of  the  earth  :  Sum- 


9.  Our  signs  we-see  not : 
There  is  no  longer  a  pro¬ 
phet  :  And  He  (God)-knows 
us  no  more. 

10.  How  long,  O  God, 
shall  the  enemy  reproach  ? 
Shall  the  adversary  provoke 
Thy  Name  for  ever? 

11.  Why  turnest-Thou- 
away  Thy  hand,  yea,  Thy 
right-hand  ?  [Bring  it]  com¬ 
pletely  out  of  the  midst  of 
Thy  bosom. 

12.  But  God  is  our  King 
before  the  ages  :  He-has- 
wrought  deliverance  in  the 
midst  of  the  earth. 

13.  Thou,  by  Thy  might, 
didst  -  make  the  sea  solid  : 
Thou-didst-shatter  the  heads 
of  the  dragons  in  the 
waters. 

14.  THOU  didst-shatter 
the  heads  of  the  dragon : 
Thou-gavest  him  as  food  to 
the  Ethiopian  nations. 

15.  Thou  didst  -  cleave 
springs  and  streams  :  THOU 
didst-dry-up  the  rivers  of 
’Ethan. 

16.  Thine  is  the  day, 
Thine  too  the  night:  THOU 
hast-prepared  the  dawn  and 
the  sun. 

17.  Thou  hast-set  all  the 
borders  of  the  earth  :  Sum- 


PSALM  73  (74). 


293 


mer  and  winter — Thou  hast- 
formed  them. 

18.  Remember  this,  the 
enemy  has  -  blasphemed 
Y#HW>H  :  And  a  foolish 
people  have-reviled  Thy 
Name. 

19.  Give  not  up  to  the 
wild-beast  the  soul  of  Thy 
turtle-dove  :  The  life  of 
Thine  afflicted  forget  not 
for  ever. 

20.  Have-regard  to  the 
Covenant :  For  the  dark- 
places  of  the  land  are-filled 
with  the  dwellings  of  vio¬ 
lence. 

21.  Let  not  the  crushed- 
one  turn  -  back  ashamed  : 
Let  the  afflicted  and  the 
poor  praise  Thy  Name. 

22.  Arise,  O  God,  plead 
Thine  own  cause :  Remem¬ 
ber  Thy  reproach  from  a 
fool  all  the  day. 

23.  Forget  not  the  voice 
of  Thine  adversaries  :  The 
noise  of  them  -  that  -  rise- 
against  Thee  goes-up  con¬ 
tinually. 


mer  and  spring — Thou  hast- 
fashioned  them. 

18.  Remember  this,  the 
enemy  has-reproached  the 
Lord  :  And  a  foolish  people 
have-provoked  Thy  Name. 

19.  Give  not  up  to  the 
wild-beasts  souls  that-give- 
thanks  to  Thee.  And  the 
souls  of  Thy  poor  forget  not 
for  ever. 

20.  Look  to  Thy  cove¬ 
nant  :  For  the  mentally- 
dark-ones  of  the  land  have 
an  abundance  of  dwellings 
[acquired]  by  wrong. 

21.  Let  not  the  afflicted 
be-turned-back  confounded  : 
The  poor  and  the  needy 
shall-praise  Thy  Name. 

22.  Arise,  O  God,  plead 
Thy  cause  :  Remember  Thy 
reproaches  [that  come]  from 
a  foolish-man  all  the  day 
long. 

23.  Forget  not  the  revil- 
ings  of  Thine  enemies  :  The 
pride  of  them  that  hate 
Thee  goes-up  continually. 


We  fail  to  discover  in  this  Psalm  a  regular  strophic  division. 
It  opens  with  a  complaint  and  supplication  (vv.  1,  2) ;  the 
calamities  of  Israel,  especially  the  destruction  of  the  Sanctuary 
(vv.  3—9) ;  the  poet  calls  on  God  for  help  (vv.  10,  n),  calling  to 
mind  God’s  past  wondrous  benefits  to  Israel  (vv.  13 — 15),  the 
manifestations  of  His  might  in  the  creation  and  regular  succession 


294 


PSALM  73  (74). 


of  changes  in  Nature  (vv.  16,  17) ;  finally,  a  prayer  for  deliverance 
from  heathen  oppression.  The  Psalm  refers  to  the  same  calamity 
as  Ps.  lxxviii.  (79),  but  the  latter  dwells  mainly  on  the  wholesale 
butchery  of  the  inhabitants  of  Jerusalem,  while  this  Psalm  depicts 
the  desecration  of  the  Temple,  the  ruthless  destruction  of  its 
ornaments,  its  pollution  by  the  introduction  of  heathen  worship. 
Jewish  history  presents  but  two  situations  to  which  both  Psalms 
can  be  reasonably  referred — the  Babylonian  invasion  (b.c.  588), 
and  the  Syrian  persecution  (b.c.  167).  Those  who,  on  a  priori 
grounds,  maintain  that  the  Old  Testament  Canon  was  finally 
closed  under  Esdras,  are,  of  course,  compelled  to  assign  it  to  the 
former  calamity.  But  several  commentators,  both  among  the 
Fathers  and  Catholic  and  non-Catholic  authors  of  a  later  date, 
connect  it  with  the  insolent  oppression  of  Antiochus  Epiphanes, 
recorded  in  1  Machab.  i. — iv.  The  contents  of  the  Psalm  can 
be  alleged  in  support  of  either  view,  but  there  are,  here  and  there, 
expressions  which  are  more  readily  explained  on  the  supposition 
that  the  Psalm  was  composed  in  the  time  of  the  Machabees.  It 
is  entitled  a  Mas'kil  (a  didactic  ode),  in  that  it  is  a  model  of 
earnest  and  trustful  prayer  in  times  of  overwhelming  affliction. 
“To  Asaph”  (-of,  by  A.),  a  member  of  the  choral  guild  insti¬ 
tuted  by  Asaph,  the  cotemporary  of  David,  mentioned  1  Esdras 
(Ezra)  ii.  41  ;  iii.  10;  Nehem.  vii.  45. 

v.  1.  “Sheep  (flock)  ...  of  pasture”  frequently  occurs  in 
the  Psalms  inscribed  “  to  Asaph.”  v.  2.  “  Of  old,”  refers  to  the 
deliverance  from  Egypt.  “Rod;”  so  LXX.  and  St.  Jerome;  by 
Targum,  “  tribe.”  The  word  in  text  ( shebhet )  =  “  staff,”  “  rod,” 
“crook,”  “sceptre,”  “measuring  rod,”  and  (by  metonymy)  “the 
lot,  or  portion  measured  off.”  v.  3.  “  Lift  up  Thy  footsteps,”  in 
Eastern  parlance  “  come  quickly,”  “  dally  not.”  “  Ruins,”  places 
long  desolate,  which  seem  as  if  they  would  never  be  rebuilt. 
Rashi,  “  Raise  Thy  steps  for  everlasting  destructions,”  /.<?.,  for  the 
everlasting  ruin  of  the  enemy.  LXX.  here  (as  in  the  foregoing 
Ps.  v.  18)  read  massuoth  (see  above),  instead  of  mashshuoth. 
Syriac,  “  against  those  who  lift  themselves  up  over  them  in  strength.” 
LXX.  are  quite  as  likely  to  be  right  as  the  Masorah.  “  [On 
account  of]  all  the  enemy  has  wrought,”  &c.  ;  so  Aben  Ezra. 
“  All  manner  of  evil  has  the  enemy  wrought,”  &c.,  is  permissible. 


psalm  73  (74). 


29s 


v.  4.  “Roared,”  so  literally.  “Raised  a  shout;”  Rashi  refers 
Lam.  ii.  7  to  this  v.  4.  “  Assembly  ”  =  “  place  of  assembly  ;  ”  the 

word  in  text  =“  an  appointed  place ,  or  time  for  meeting.”  It 
originally  designates  the  Mosaic  tent  or  tabernacle,  then  the  great 
festivals.  In  Lam.  ii.  6,  the  word  occurs  in  both  senses.  LXX. 
have  in  view  the  disturbance  and  violent  interruption  of  public 
worship  (ioprrjs,  heortees  —  “festival”).  “Signs,”  either  military 
standards,  trophies,  as  LXX.  seem  to  have  taken  it,  or  religious 
emblems,  as  mentioned  in  1  Machab.  i.  54,  59 ;  cf.  iii.  48. 
Perhaps  both  may  be  understood,  the  symbols  of  a  foreign  power 
and  cult.  vv.  5,  6.  Father  Houbigant  renders  “  One  appears  ”  (lit., 
is  known,  makes  himself  known)  “as  a  man  lifting  upward  axes 
in  a  dense  wood.”  6.  “  And  now  the  gates  thereof  they  break  in 
pieces  altogether  with  hatchet  and  with  hammer.”  Targum,  “  He 
( =  one)  strikes  with  the  hammer  like  a  man  who  raises  his  hand 
in  a  thicket  of  wood  to  hew  it  with  the  axes  :  Even  so  are  they 
demolishing  the  carved  work  altogether  with  a  hatchet :  And  with 
a  two-edged  axe  are  they  smiting,  [and]  with  hammers.”  The 
kashil  (  =  hatchet  [?])  and  kelappoth  (  =  hammers,  mallets  [?])  of 
v.  6  occur  only  here.  A  possible  rendering  of  v.  6,  “  And  now 
they  have  altogether  laid  it  bare”  (lit.,  “laid  it  open”):  “With 
hatchet  and  hammer  they  smite  it  down.”  v.  7.  Lit.,  “  They  have 
cast  into  the  fire  Thy,”  &c. ;  cf.  French,  mettre  a  feu  ;  German, 
in  Brand  legen.  “Defiled,”  “profaned  [by  levelling  it]  to  the 
ground”  (cf.  Lam.  ii.  2;  Jer.  xix.  13).  v.  8.  “In  their  heart,”  the 
set  purpose  to  abolish  the  Mosaic  cult ;  Nindm  in  text ;  LXX., 
“their  kindred;”  St.  Jerome,  “their  progeny”  ( posteri  eorum) ; 
Targum,  “their  sons;”  Rashi,  “their  rulers”  (mo  sh!  ley  hem). 
Qimchi  was  the  first  to  suggest  that  it  is  a  verb  (yand,  “  he  acted 
violently  ”).  “  Let  us  oppress  (i.e.,  destroy)  them  all.”  “  They  .  .  . 
burnt  down”  (incenderunt) ;  so  St.  Jerome,  Aquila,  and  Sym- 
machus.  But  LXX.  (and,  perhaps,  Targum)  take  this  as  the 
words  of  this  “progeny,”  Aeure,  KaraKavcrwfiev,  Devte ,  katakavsomen 
(Come,  let  us  burn  down),  but  eoprds,  heortas  (  =  feasts),  which 
follows,  seems  to  show  that  the  present  (KaTaTravaui^v,  katapavso- 
men ,  Let  us  put  an  end  to)  was  the  original  reading.  St.  Jerome, 
“  solemnitates  ”  (  =  solemn  feasts).  Aquila,  “All  the  synagogues.” 
“  From  the  land  ”  (  =  LXX.,  uiro  yiys,  apo  tees  gees) ;  Aquila, 


296 


PSALM  73  (74). 


Symmachus,  iirl,  epi  ( =  on).  The  rendering  “  synagogues  ”  seems 
to  indicate  that  the  translators  regarded  this  as  a  Machabaean 
Psalm.  The  insolent  profanation  and  vandalism  complained  of 
(vv.  4 — 7)  can  hardly  be  referred  to  the  Babylonian  invasion.  As 
far  as  is  ascertained,  Nebuchodonosor  interfered  not  with  the 
Jewish  religion  till  nineteen  years  after  his  incursion,  and  then,  at 
Babylon,  not  at  Jerusalem.  On  the  other  hand,  fanatic  hate  of 
the  Mosaic  cult  prompted  the  enmity  of  Antiochus,  which  was 
vented  in  edicts  abolishing  the  Mosaic  ritual,  and  finally  culmi¬ 
nated  in  setting  up  (Chislev.  15,  b.c.  167)  an  altar  to  Zeus 
Olympios  in  the  Temple  (1  Machab.  i.  54 — 64).  As  is  obvious, 
the  text,  if  it  has  not  been  tampered  with,  considers,  both  here 
and  in  v.  4,  the  locale ;  LXX.,  the  festive  seasons.  We  discover 
no  trace  of  “synagogues”  before  the  destruction  of  the  first 
Temple.  The  mention  of  them  here  is  a  proof  of  the  later  date 
of  the  Psalm.  Still,  with  Thalhofer,  may  we  doubt  whether  it 
is  probable  that  the  Jews,  at  that  period,  would  have  classed 
synagogues  with  the  Temple,  under  one  common  designation — 

“  houses,”  “  meeting-places  of  God.”  But,  unless  the  text  be 
corrupt,  the  Plural  ( mduadhey  \ El ,  “assemblies  of  God”)  cannot 
be  supposed  to  designate  the  Temple,  v.  9.  “Signs”  may  mean 
miracles ;  but,  as  in  v.  4,  it  were  better  taken  to  denote  religious 
rites,  observances;  cf.  1  Mach.  i.  45,  46,  60,  61.  “No  prophet” 
could  hardly  have  been  said  in  the  days  of  Jeremias,  and  when 
Ezechiel  and  Abdias  were  being  prepared  for  their  mission.  At  the 
time  of  the  Syrian  persecution  the  last  prophet  had  been  dead  two 
hundred  and  fifty  years.  “  How  long,”  inspired  from  above  to 
tell  us  when  these  afflictions  shall  end ;  cf.  Ps.  vi.  4.  v.  10.  How 
long  are  these  sacrilegious  outrages  to  continue?  v.  11.  Lit ., 
“Why  makest  Thou  to  return  Thy  hand  (viz.,  into  Thy  bosom?). 
Bring  it.  .  .  Destroy  [the  enemy],”  or  “  put  an  end  ”  [to  these 
outrages].  St.  Jerome,  “consumens”  (destroying);  Targum,  “Bring 
it  forth  to  redeem,  put  an  end  to  the  anguish.”  The  hand  en¬ 
veloped  in  the  folds  of  the  robe  denotes  inactivity,  non-interference; 
cf.  Prov.  xxvi.  15.  LXX.  take  it  (“put  an  end”)  for  an  adverbial 
Infinitive,  eis  TeXos,  eis  telos  (  =  completely),  v.  12.  “Yet,”  despite 
this  seeming  inactivity.  “My  King,”  cf.  Hab.  i.  12.  “  Midst  of 

earth,”  glossed  by  Theodoret,  “  in  the  sight  of  all  men.”  Past 


PSALM  73  (74). 


297 


instances  of  wondrous  power,  to  show  that  God  can  rescue  His 
people,  v.  13.  “Divide;”  so  Targum ;  lit.,  “break  up.”  LXX., 
regarding  the  result,  “made  solid,”  compacted  the  waters  of  the  Red 
Sea  into  solid  walls  (Exod.  xiv.  22).  “Dragons,”  thanninim  in 
text;  “sea-monsters,”  rendered  “  whales,”  Gen.  i.  21,  a  symbolical 
name  for  the  Egyptians  ;  cf.  Isai.  li.  9  ;  Ezech.  xxix.  3.  v.  14. 
“Leviathan,”  perhaps  the  crocodile  of  the  Nile,  as  in  Job  xli.  1. 
“People,”  text  lit.,  “to  the  people,  to  the  inhabitants  of  the 
desert.”  The  simplest  explanation  is  that  the  corpses  of  the 
Egyptians,  when  cast  upon  the  shore,  were  devoured  by  the  wild 
beasts  of  the  desert ;  cf.  Prov.  xxx.  25,  26.  Qimchi’s  application 
of  it  to  the  Israelites  travelling  through  the  desert  is  far-fetched, 
v.  15.  Pregnant  construction.  “Thou  didst  cleave  [the  rock  at 
Horeb  (Exod.  xvii.  6),  and  at  Qadhesh — in  Vulgate  “Cades” 
(Numb.  xxiv.  8),  whence]  fountain  and  stream  [gushed  forth].” 
In  second  hemistich  antithesis,  “  dry  up,”  the  staying  of  the 
current  of  Jordan  (Jos.  iii.  13  — 16).  “’Ethan”  (in  text,  ’Ey  than), 
•taken  by  LXX.  as  a  proper  name;  St.  Jerome,  “flumina  fortia” 
(mighty  rivers),  lit.,  “rivers  of  continuance,”  i.e.,  continually 
flowing.  “  Rivers,”  not  poetic  amplification,  as  shown  in  Targum, 
“  Thou  didst  dry  up  the  ford  of  the  streams  of  Arnon,  and  the 
ford  of  Jabboq,  and  Jordan,  which  are  mighty.”  “Arnon,”  cf. 
Numb.  xxi.  14.  v.  16.  “Luminary,”  collective  Singular,  rendered 
“lights,”  Gen.  i.  14 — 16.  Targum,  Aben  Ezra,  take  it  to  mean 
“  moon.”  LXX.  ( Cod.  Vatican.),  “  sun  and  moon,”  whence  “  solem 
et  lunam  ”  in  Roman  Psalter,  St.  Augustine,  and  Cassiodorus. 
Several  Greek  MSS.  have  cfravcnv  k.  r/Xtov,  phavsin  kai  heelion 
(shining,  giving  light,  and  the  sun).  Vulgate  renders  the  former 
word,  “Aurora.”  All  the  luminaries,  and  the  sun  their  chief.  Cf. 
“  His  disciples  and  Peter,”  “Juda  and  Jerusalem,”  “the  Greeks  and 
the  Athenians.”  v.  17.  “Summer  and  winter,”  so  too  St. Jerome. 
The  stable  order  of  the  visible  world.  “  Formed,”  “  fashioned,” 
the  same  word  as  in  Gen.  ii.  7,  19.  v.  18.  “Foolish  people,” 
usual  designation  of  Gentiles,  cf.  Deut.  xxxii.  21  ;  Ecclus.  1.  28. 
v.  19.  The  divergence  of  the  several  renderings  is  due  to  the 
ambiguity  of  chayyath ,  which  means  (1)  “alive”  (feminine  of  chay, 
living),  (2)  “a  living  thing,”  (3)  “beast,”  (4)  “a  band,  troop,” 
(5)  “soul,”  “appetite,”  “desire.”  Nephesh  (  =  soul,  self)  may 


298 


PSALM  74  (75). 


mean  desire,  appetite.  St.  Jerome,  “Give  not  up  to  the  beasts 
the  soul  learned  in  Thy  Law,  and  the  life  of  Thy  poor-ones  forget 
not  for  ever.”  Targum,  “Give  not  up  to  nations,  who  are  like 
the  beasts  of  the  field,  the  souls  of  those  that  teach  Thy  Law.” 
Gesenius,  “  Give  not  to  the  desire  of  a  bloody-minded  troop 
Thy  turtle-dove,”  /.<?.,  Thine  innocent  people.  “  Life  ”  (soul  [?], 
“  company  ”  [?])  “  of  Thine  afflicted  ones,”  &c.  LXX.  read, 
had  (?)  todekhd  (giving  thanks  to  Thee) ;  the  text  has  torekhd  (Thy 
turtle-dove),  v.  20.  “ Dark-places,” ///.,  “darknesses;”  Gesenius, 
the  secret-places  of  the  earth  (land  [?]).  Taken  to  mean  the  caves 
and  lurking-places  of  the  land  ( =  Palestine),  afford  us  no  refuge 
from  our  oppressors.  They  track  us,  and  wreak  their  fury  upon 
us.  LXX.  render  “  dark -places  ”  in  Nom.  Plural,  applying  it  to 
the  mental  and  moral  darkness  of  the  settlers  in  the  land,  who 
have  plenty  of  dwellings  (“  they  are  filled  ”),  having  unjustly 
appropriated  the  holdings  of  the  natives,  v.  21.  “Turn  back,” 
return  “  from  his  recourse  and  supplication  to  Thee,  disappointed, 
in  confusion.”  v.  22.  “Fool;”  Targum,  “Remember  how  Thy 
people  is  reviled  all  day  long  by  the  foolish  king”  ( malkd  tiphshd ), 
alluding  to  Antiochus  Epiphanes  ( =  Illustrious),  nicknamed 
Epimanes  (  =  frantic)  by  the  Jews  of  a  later  day.  v.  23.  “[Forget 
not]  the  clamour  .  .  .  [which]  goes  up  continually.” 


PSALM  74  (75> 

1.  To  the  Chief  Musician 
[on]  “  A1  Tash’cheth:”  a 
Psalm  to  Asaph  ;  a  Song. 

2.  We  -  give  -  thanks  to 
Thee,  O  God  ;  We  give 
thanks  ;  And  [that]  Thy 
Name  is  near  :  Thy  won¬ 
drous-works  declare. 

3.  When  I-reach  the  ap¬ 
pointed-time  :  I  will- judge 
uprightly  (or,  in  equity). 

4.  [When]  the  land  was- 


PSALM  74  (75> 

1.  For  the  end,  “  Destroy 
not :  ”  a  Psalm  of  a  Song 
for  Asaph. 

2.  We  -  give  -  thanks  to 
Thee,  O  God,  we  give  thanks, 
and  call  upon  Thy  name. 
We-will-declare  Thy  won¬ 
drous  works. 

3.  When  I-take  the  ap¬ 
pointed-time  :  I  will-judge 
justly. 

4.  The  land  was-dissolved 


PSALM  74  (75). 


299 


melting-away  and  all  the  in¬ 
habitants  thereof :  I-Myself 
set  -  up  (fixed)  its  pillars. 
Selah. 

5.  I-said  to  the  arrogant, 
Deal  not  arrogantly :  And 
to  the  wicked,  Set  not  up 
your  horn  on  high  : 

6.  Lift  not  up  your  horn 
on  high :  Speak  not  inso¬ 
lently  with  a  [stiff]  neck ; 

7.  For  not  from  the  East, 
and  not  from  the  West :  Nor 
yet  from  the  mountainous 
desert  [comes  help  (?)]  ; 

8.  For  God  is  Judge  :  He- 
puts-down  one,  and  lifts-up 
another ; 

9.  For  a  cup  is  in  the  hand 
of  YtfHW^H,  and  the  wine 
foams  ;  It- is-full  of  mixture, 
and  He-pours  from  it ;  Yea, 
the  dregs  thereof  must  all 
the  wicked  of  the  earth  sip, 
drink-up. 

10.  But  as  for  me,  I-will- 
declare  for  ever  :  I-will-sing- 
praises  to  the  God  of  Jacob. 

11.  And  all  the  horns  of 
the  wicked  will- 1 -cut-off : 
[But]  the  horns  of  the  just- 
man  shall-be-exalted. 


with  all  that  dwell  in  it : 
’Twas  I  set-fast  its  pillars. 

5.  I-said  to  the  unjust, 
Deal  not  unjustly  :  And  to 
the  sinners,  Lift  not  up  the 
horn. 

6.  Lift  not  up  your  horn 
on  high :  Speak  not  un¬ 
righteously  against  God  ; 

7.  For  not  from  the  East, 
nor  from  the  West :  Nor  yet 
from  the  desert  mountains  ; 

8.  For  God  is  the  judge  ; 
He  puts-down  one,  and  lifts- 
up  another ; 

9.  For  in  the  hand  of  the 
Lord  there  is  a  cup  of  pure 
wine  full  of  mixture.  And 
He-pours  it  from  this  into 
that  (i.e.,  from  one  cup  into 
another  [?]) ;  But  its  dregs  are 
not  exhausted,  all  the  sinners 
of  the  earth  must  -  drink 
[thereof]. 

10.  But  as  for  me,  I-will- 
declare  for  ever  :  I-will-sing 
to  the  God  of  Jacob. 

11.  And  I-will-break  all 
the  horns  of  the  sinners : 
But  the  horns  of  the  just- 
man  shall-be-exalted. 


Though  no  definitely  marked  historical  situation  or  allusions 
are  presented  by  this  Psalm,  there  is  a  strong  probability  in  favour 
of  the  view  of  many  commentators,  who  refer  it  to  the  time  of 


3oo 


psalm  74  (75). 


the  Assyrian  raid,  either  as  a  thanksgiving  after,  or  in  immediate 
anticipation  of,  the  crushing  defeat  of  the  invaders.  A  comparison 
of  this  and  of  Ps.  xlv.  (46)  with  the  prophecies  uttered  by  Isaias 
on  that  occasion  will  show  certain  coincidences  of  thought  and 
diction.  Its  close  resemblance  to  the  Song  of  Anna  (1  Kings 
(Sam.)  ii.  vv.  1,  3,  7,  10),  in  several  of  its  expressions,  may  also 
be  noticed. 

v.  1.  “  Destroy  not,”  probably  the  first  words  of  some  well- 
known  song.  v.  2.  Another  rendering,  “For  Thy  Name  is  near; 
[men  =  on  raconte\  have  told  Thy  wondrous,”  &c.  “  Name 

near,”  in  help  and  protection ;  cf.  Isai.  xxx.  27.  St.  Jerome,  “  And 
according  to  Thy  Name  ( juxta  nomen  tuum ),  they  shall  recount,” 
&c.  LXX.,  “  We  will  call  upon,”  comes  from  a  difference  of  but 
two  letters  in  their  text.  v.  3.  Lit.,  “When  I  shall  have  taken 
the  set-time,”  i.e.,  “  When  the  time  appointed  in  the  counsels  of 
Providence  is  come.”  If  a  Divine  utterance,  it  is  a  warning  of 
judgment  at  hand.  If  the  reforming  King  Ezechias  be  the 
speaker,  “As  soon  as  the  land  is  cleared  of  invaders,  I  will 
suppress  wickedness.”  “Uprightly,”  lit.,  “uprightnesses”  (sic). 
“  Equities,”  a  frequent  Shemitic  idiom  giving  to  a  noun  in  Accu¬ 
sative  Plural  an  adverbial  meaning,  v.  4.  “  Melting  ”  with  terror, 
dissolved,  disorganized.  “’Twas  I,”  &c.,  cf.  Song  of  Anna,  v.  8. 
v.  5.  “  Lift  up  horn,”  a  rebuke  of  self-confidence,  self-importance, 
vain  boasting,  v.  6.  Hemistich  2,  lit.,  “  Speak  not  with  neck 
insolence  ”  (cf.  Song  of  Anna,  v.  3),  i.e.,  “  Speak  not  insolence 
with  a  stiff  neck.”  LXX.  read  for  tsavvar  (neck),  tsur  (rock), 
which,  when  predicated  of  God,  they  render  “God”  or  “Lord.” 
“ Athdq  (  =  insolence,  arrogance)  they  render  freely,  v.  7.  “ North  ” 
is  purposely  omitted,  as  the  Assyrian  raiders  came  from  the  North 
(cf.  Joel  ii.  20,  “northern  [army]”).  “Desert  of  mountains ”  = 

“  the  South,”  the  Idumaean  desert,  the  site  of  Horeb  and  Sinai, 
beyond  which  was  Egypt,  whose  alliance,  despite  the  Divine 
prohibition,  was  sought  for  by  a  godless  faction.  The  closing 
word,  harim  ( =  mountains),  is  rendered  “  lifting-up  ”  (i.e.,  help, 
deliverance),  on  the  authority  of  the  Midrash,  and  (perhaps)  of 
I almud ;  it  is  not  countenanced  by  St.  Jerome’s  “a  solitudine 
montium  ”  (from  the  desert  of  the  mountains),  v.  8.  “  For  ’tis 
God  is  the  Judge,”  the  issues  of  the  war  are  determined  by  Him, 


PSALM  75  (76) 


301 


who  awards  victory,  or  defeat,  v.  9.  “Cup,”  cf.  Jerem.  xxv. 
15 — 33  j  Hab.  ii.  15,  16.  God’s  punitive  justice,  as  manifested 
in  the  slaughter  of  Sennacherib’s  host,  and  a  warning  to  the 
faithless  in  Israel — “ All  the  wicked  of  the  land?  “Mixture,” 
the  herbs  and  other  ingredients  put  into  the  wine  to  increase  its 
intoxicating,  stupefying  power.  The  contradiction  between  the 
“cup  of  pun  wine”  and  “ mixture ”  is  thus  seen  to  be  apparent 
only.  “  Ex  hoc  in  hoc  ”  is,  as  Thalhofer  observes,  an  unintelligent 
rendering  of  LXX.,  “cup  ”  in  Greek  being  neuter.  St.  Augustine, 
“  ex  hoc  [calice]  in  hunc,  [calicem],”  meaning  that  God  has  often 
poured  out  of  His  large  cup  a  portion  of  the  wine  of  His  wrath 
(“  from  one  cup  into  another”),  and  given  it  to  drink  to  nations 
that  provoked  His  anger.  For  all  that,  the  cup  is  not  empty ; 
“its  dregs”  (the  bitterest  part)  still  remain  to  be  drained  off,  to 
be  drunk  up  by  you  sinners,  v.  9.  Symmachus,  “Yet  the  dregs 
thereof  shall  all  the  vile-ones  of  the  land  squeeze  out  and  drink 
up.”  v.  10.  “  Declare,”  viz.,  the  praises,  the  wonders  of  God. 


PSALM  75  (76). 

1.  For  the  Chief-Musician 
on  stringed-instruments :  a 
Psalm  to  Asaph  ;  a  Song. 

2.  In  Yehudah  God  is 
known  :  In  Is’rael  great  is 
His  Name. 

3.  In  Sh&lem  also  is  His 
tabernacle :  And  His  dwel¬ 
ling-place  in  Tsiyyon. 

4.  There  broke- He  the 
flaming-bolts  of  the  bow. 
The  shield,  and  the  sword, 
and  the  battle.  Sel&h. 

5.  Bright  art  THOU  [and] 
glorious  from  the  mountains 
of  spoil  : 


PSALM  75  (76). 

1.  P'or  the  end,  among 
the  Hymns,  a  Psalm  of 
Asaph  ;  a  Song  [against  the 
Assyrians]. 

2.  God  is  known  in  Juda  : 
In  Israel  great  is  His  Name. 

3.  And  His  place  is  in 
peace:  And  His  abode  is 
in  Sion. 

4.  There  broke  -  He  the 
powers  of  the  bow :  The 
shield,  and  the  sword,  and 
[the  weapons  of]  war. 

5.  THOU  shinest- forth 
wondrously  from  the  ever¬ 
lasting  mountains  : 


302 


PSALM  75  (76). 


6.  The  stout  of  heart  are- 
become-  a -spoil,  they-have- 
slept  their  sleep  :  And  none 
of  the  men  of  might  found 
their  hands. 

7.  At  Thy  rebuke,  O  God 
of  Jacob  ;  Both  chariot  and 
horse  are-overwhelmed-with- 
sleep. 

8.  THOU !  Terrible  art 
Thou,  And  who  can-stand 
before  Thee  from  the  time 
of  Thy  wrath  ? 

9.  From  heaven  Thou- 
madest  -  heard  judgment  : 
Earth  feared,  and  was-still, 

10.  When  God  arose  to 
judgment,  To  save  all  the 
meek  of  the  earth.  Selah. 

11.  For  the  wrath  of  man 
must-show-forth-Thy-praise: 
Let  [even]  a  remnant  gird 
itself  with  wrath  ( or ,  With 
the  remnant  of  wrath  Thou- 
girdest-Thyself). 

12.  Vow -ye,  and  pay-ye 
to  YtfHW^H  your  God : 
Let  all  round-about  Him 
bring  a  present  to  the 
Terrible-One — 

13.  He-cuts-off  the  spirit 
of  princes :  He  is  terrible 
to  the  kings  of  the  earth. 


6.  The  befooled  in  heart 
have-been-bewildered ;  they- 
have-slept  their  sleep  :  And 
all  the  men  of  wealth  have- 
found  nought  in  their  hands. 

7.  At  Thy  rebuke,  O  God 
of  Jacob:  The  riders  on 
horses  have-slumbered. 

8.  Thou  art  terrible,  And 
who  can-withstand  Thee,  at 
the  time  of  Thine  anger  ? 

9.  From  heaven  Thou 
madest  heard  judgment : 
Earth  trembled,  and  was- 
still, 

10.  When  God  arose  to 
judgment,  To  save  all  the 
meek  of  the  earth. 

11.  For  the  inward- 
thought  of  man  must- 
confess  Thee :  And  the 
remnants  of  the  inward- 
thought  shall-keep  a  feast 
to  Thee. 

12.  Vow-ye,  and  pay-ye 
to  the  Lord  your  God  :  All 
ye  that  are  round  about 
Him  bring  presents  to  the 
Terrible-One, 

13.  And  to  Him  who  takes 
away  the  spirit  of  princes  : 
To  the  Terrible  -  One  to 
the  kings  of  the  earth. 


PSALM  75  (76). 


303 


This  Psalm  is  a  thanksgiving  for  a  signal  victory  wrought 
exclusively  by  the  direct  intervention  of  Divine  Providence.  No 
other  occasion  befits  the  language  of  this  paean  of  victory  so  well 
as  the  overthrow  of  the  Assyrian  invaders,  185,000  of  whom  were 
slain  in  one  night ;  no  other  deliverance  of  the  many  recorded 
in  the  annals  of  Israel  was  so  signal.  The  addition  to  the  Title 
by  the  LXX.  may  well  be  understood  to  refer  to  this  event.  The 
tradition  to  which  it  witnesses  is  favoured  by  Rashi,  and  by  most 
modern  commentators.  The  structure  of  the  Psalm  is  regular ;  it 
is  made  up  of  four  strophes,  each  consisting  of  three  verses. 
(1)  vv.  2 — 4.  Jerusalem,  Sion,  the  dwelling-place  of  God,  the 
centre  whence  His  might  is  made  manifest.  (2)  vv.  5 — 7.  The 
sudden  and  utter  destruction  of  the  formidable  hosts.  (3)  vv. 
8 — 10.  This  manifestation  of  power  is  also  a  judgment,  and  a 
warning  to  mankind.  (4)  vv.  n — 13.  This  recent  manifestation 
of  might  and  of  justice  should  inspire  godly  fear  and  grateful 
acknowledgment. 

v.  2.  “In  Israel”  befits  the  traditional  assignment  of  the 
Psalm  to  the  miraculous  overthrow  of  Sennacherib.  Some 
twenty  years  before  his  invasion,  Israel  and  Juda  were  re-united 
(cf.  2  Paral.  (Chron.)  xxx.  5).  In  this  and  in  vv.  3,  4,  special 
stress  is  laid  on  the  locality  where  “  the  arm  of  God  has  been 
revealed.”  v.  3.  “  Salem,”  in  text  (b’Shdlem,  read  by  LXX.  as 
equivalent  to  b' shalom  —  in  peace) ;  the  mention  of  “  Sion  ”  shows 
that  one  place  only  is  here  indicated,  viz.,  Jerusalem,  as  under¬ 
stood  by  Targum  and  by  the  Rabbis.  “  Tabernacle,”  in  text  siik 
(which  =  “  lair  ”) ;  if  thus  understood,  the  poet  likens  God  to  a 
lion  crouching  in  his  lair ,  ready  to  spring  upon  the  plunderers. 
Cf.  Ps.  ciii.  (104)  22;  Jer.  xxv.  38.  v.  4.  “There”  (lit., 
“thither”);  cf.  Ps.  xlv.  (46)  10.  The  poet  was  probably  at  a 
distance  from  the  scene  of  the  event  he  celebrates.  “  Flaming 
bolts,”  lit.,  “live-coals  of  the  bow,”  the  glittering  arrow-heads  in 
their  rapid  flight ;  “  the  lightnings  of  the  bow.”  “  Battle,”  the 
men,  their  weapons,  and  camp,  all  that  appertains  to  war.  v.  5. 
As  lightning  Thou  didst  gloriously  swoop  down  upon  (or,  return 
from  the  mountain-camp  of  the  spoilers).  St.  Jerome,  “  Mountains 
of  Captivity  Theodotion,  “ fruitful  mountains”  ( tereph ,  “a 
fruitful  branch,”  Ezech.  xvii.  9).  “  Everlasting  mountains  ”  of 


304 


PSALM  75  (76). 


LXX. ;  it  is  difficult  to  say  whether  or  no  they  read  terem  or 
mitterem  (  =  from  or  before  the  beginning),  instead  of  tereph 
(“spoil,”  “prey”).  “Mountains,”  perhaps  those  surrounding  the 
Pass  of  Beth-Horon,  north-west  of  the  city,  identified  by  the  Rabbis 
and  by  other  authorities  as  the  scene  of  Sennacherib’s  discom¬ 
fiture,  cf.  Isai.  xiv.  25.  The  angel  (God’s  agent  and  representa¬ 
tive)  is  regarded  as  returning  from  the  hostile  camp,  laden  with 
spoil,  v.  6.  Instead  of  “stout  of  heart,”  LXX.  renders  “foolish- 
ones  in  heart,”  on  account  of  their  foolhardy  attempt  to  plunder 
the  city  of  God.  “  Become  a  spoil,”  “let  themselves  be  plundered.” 
LXX.,  “troubled,”  “ disheartened,”  considering  the  effect  of  the 
Divine  visitation  on  the  morale  of  the  survivors.  “  Men  of 
might”  ( chayil  in  text,  meaning  “strength  of  body,”  or  “of  mind,” 
“  army,”  “  wealth  ”).  LXX.  have  taken  it  in  the  last  sense,  with 
reference  to  their  expectation  of  sacking  Jerusalem,  which  was  so 
signally  baffled.  “  Hands,”  physical  strength,  “  bewildered  help¬ 
lessness.”  Cf.  “  his  hand  was  short,”  “  his  hands  were  weak,” 
they  were  paralyzed  at  the  time  of  visitation,  bewildered,  v.  7. 
“Chariot  and  horse;”  so  too  St. Jerome;  but  LXX.  (not  without 
good  reason),  “  the  riders  on  horses.”  “  Overwhelmed  with  sleep,” 
lit.,  “fell  astounded,”  “became  senseless.”  v.  8.  “Ex  tunc  ira 
tua”  (so  Vulgate  and  St.  Jerome),  as  Thalhofer  observes,  “a 
slavishly  literal  rendering  of  the  text  ”  (“from  then  Thy  wrath  ”). 
LXX.,  cbro  rrjs  Spyrjs  <rov,  apo  tees  orgees  sou  (because  of  Thy 
wrath).  “  When  once  Thou  art  angry,”  “  When  Thy  wrath  [is 
enkindled] ;  ”  lit.,  “  From  the  time  of  Thy  wrath.”  v.  10.  “  Still,” 
either  the  earth,  the  land  of  Chanaan  enjoyed  peace,  after  the 
rout  of  the  invaders,  or  the  worldly  powers  sank  into  the  stillness 
of  death,  at  one  word  of  the  Lord ;  cf.  Hab.  ii.  20.  v.  ii. 
Rendered  by  Mendelssohn,  “  For  the  fury  of  man  must  confess 
Thee,  [even  though]  a  remnant  gird  itself  with  fury.”  St.  Jerome, 
“  For  the  anger  of  man  shall  confess  to  Thee  ( confitebitur  tibi)  : 
With  the  remnants  of  anger  shalt  Thou  be  girded  ( reliquiis  irce 
accingeris ).”  Jansen,  quoted  by  Thalhofer,  attempts  a  reconcilia¬ 
tion  of  LXX.  with  the  text.  ’Ev0u/xiov,  enthymion  (in  Vulgate 
vaguely  rendered  “thought”),  is,  to  his  mind,  a  something 
exciting  the  Ov/xos,  thymos  (  =  the  temper).  The  Vulgate  may 
mean  “a  fell  purpose,”  such  as  the  Assyrians  had  against  God, 


PSALM  76  (77). 


305 


i.e.,  His  chosen  people.  Their  complete  overthrow,  by  a  miracu¬ 
lous  manifestation  of  Divine  power,  has  resulted  in  making  their 
purpose  conduce  to  His  glory.  This  purpose  is  still  entertained 
by  the  survivors  of  the  Assyrian  host  (“  the  remnants  of  the 
thought”),  but  the  poet  predicts  that  this  too  will  conduce  to 
God’s  praise,  or  (perhaps)  the  “  remnant  ”  will  be  converted  to 
God  (“  shall-celebrate-a  festive-day  to  Thee  ”).  The  LXX.  read 
t-ch-g-k ,  instead  of  t-ch-g-r  of  the  text,  or,  maybe,  t-ch-g-l-k  (shall- 
keep-feast-to  Thee),  v.  12.  “All  round  about;”  in  the  first 
hemistich,  the  Jews  are  called  upon  to  show  their  gratitude;  “  all 
round  about,”  probably  the  neighbouring  heathen  tribes,  who  are 
to  bring  gifts  in  token  of  homage.  “Terrible-One,”  lit.,  “Fear,” 
object  of  religious  awe,  reverence.  “Bring  presents;”  LXX., 
“they  shall  bring,”  whence  in  old  Psalters  offerent ,  adferent , 
Future  to  be  taken  as  Optative;  St.  Jerome,  “offerent”  (shall 
offer),  v.  13.  “Cuts  off”  =  “  prunes  away,”  like  a  vine-dresser ; 
cf.  Isai.  xviii.  5.  So  too  Targum  and  Aben  Ezra. 


PSALM  76  (77). 

1.  For  the  Chief-Musician 
on  Yeduthun  ;  to  Asaph,  a 
Psalm. 

2.  My  voice  [is  lifted  up] 
to  God,  and  I-cry-aloud  : 
My  voice  to  God,  and  He- 
will-give-ear  to  me  (or,  O  do- 
Thou-hearken  to  me !). 

3.  In  the  day  of  my 
distress  I-sought  ’Adonay  ; 
My  hand  was-stretched-out 
in-the-night  incessantly  :  My 
soul  refused  to-be-comforted. 

4.  I-remember  God,  and 
am-troubled  :  I -meditate,  my 
spirit  languishes.  Selah. 

U 


PSALM  76  (77). 

1.  For  the  end,  for  Idi- 
thun,  a  Psalm  of  Asaph. 

2.  I-cried-aloud  with  my 
voice  to  the  Lord  :  With  my 
voice  to  God,  and  He-gave- 
heed  to  me. 

3.  In  the  day  of  my  dis¬ 
tress  I-earnestly-sought  God, 
with  my  hands  by-night 
before  Him  :  And  I  was  not 
deceived.  My  soul  refused 
to-be-comforted. 

4.  I-remembered  God  and 
rejoiced  :  I -pondered,  and 
my  spirit  fainted. 


3  °6 


PSALM  76  (77). 


5.  Thou -hast -held  mine 
eyelids:  I -am -stricken  so 
that  I-cannot-speak. 

6.  I-consider  the  days  of 
old :  the  years  of  bygone- 
times. 

7.  I-will-give-my-mind  to 
my  song,  in  the  night  :  With 
mine  own  heart  will-I-com- 
mune,  While  my  spirit 
makes-diligent-search. 

8.  Will  ’Adonay  cast-off 
for  ever?  And  will  He  be 
favourable  no  more? 

9.  Has  His  loving  good¬ 
ness  ceased  for  ever  ?  Does 
His  promise  fail  to  genera¬ 
tion  and  generation  ? 

10.  Has  God  forgotten  to- 
be-gracious?  Has  He  in 
anger  shut  up  His  com¬ 
passions  ?  Selah. 

11.  Then  I-said,  This  is 
my  grief :  The  change  of  the 
right-hand  of  “El’yon. 

1 2.  I-will  -  make  -  mention 
of  the  deeds  of  YaH  :  For 
I  -  will  -  call  -  to  -  mind  Thy 
wonders  of  old  ; 

13.  And  I-will-meditate 
on  all  Thy  work  :  And  on 
Thy  doings  will-I-muse. 

14.  O  God,  in  holiness 
(i.e.,  holy)  is  Thy  way  :  Who 
is  a  great  God  like  to  God  ? 

15.  Thou,  O  God,  dost 


5.  Mine  eyes  are-awake- 
before  the  watches  :  I -was 
troubled  so  that  I-could-not 
speak. 

6.  I-thought  on  the  days 
of  old  :  And  called-to-mind 
years  long-since-gone-by. 

7.  I-communed  with  mine 
own  heart  by-night,  And  I- 
pondered,  and  thoroughly- 
searched  my  spirit  [saying] : 

8.  Will  God  cast-off  for 
ever  ?  Or  will  He-be-well- 
pleased  no  more? 

9.  Or  will  -  He  -  cut  -  off 
His  mercy  for  ever:  From 
generation  to  generation  ? 

10.  Has  God  forgotten  to 
pity  ?  Or  will-He-shut-up 
in  His  anger  His  tender- 
mercies  ? 

11.  And  I-said:  Now 
have-I-begun :  This  is  the 
change  of  the  right-hand  of 
the  Most-High. 

12.  I  -  remembered  the 
works  of  the  Lord  :  For  I- 
will  -  call  -  to  -  mind  Thy 
wonders  from  the  beginning; 

13.  I-will-meditate  also 
on  all  Thy  works :  And 
consider  Thy  doings. 

14.  O  God,  Thy  way  is 
holy  :  Who  is  a  great  God 
like  our  God  ? 

15.  Thou  art  the  God 


PSALM  76  (77). 


307 


wonders  :  Thou-hast-made- 
known  Thy  might  among 
the  peoples. 

16.  Thou-hast  by  Thine 
arm  redeemed  Thy  people  : 
The  sons  of  Ya“aqdbh  and 
Yoseph.  [Selah.] 

17.  The  waters  saw  Thee, 
O  God,  the  waters  saw  Thee, 
they  -  were -in -travail  :  The 
depths  also  trembled. 

18.  The  clouds  were- 
poured-out  in  water ;  The 
skies  uttered  a  sound  :  Yea, 
Thine  arrows  (i.e.,  light¬ 
nings)  went-abroad. 

19.  The  voice  of  Thy 
thunder  was  with  a  whirl¬ 
wind  ;  The  lightnings  gave- 
shine  to  the  world :  The  earth 
trembled  and  quaked. 

20.  In  the  sea  was  Thy 
way,  And  Thy  paths  in  the 
mighty  waters :  And  Thy 
footsteps  were  not  known. 

21.  Thou  -  leddest  Thy 
people  like  a  flock  :  By  the 
hand  of  Mosheh  and  ’Aharon. 


that  dost  wonders :  Thou- 
hast-made  known  Thy  might 
among  the  peoples  ; 

1 6.  Thou-hast  by  Thine 
arm  redeemed  Thy  people  : 
The  sons  of  Jacob  and 
Joseph. 

17.  The  waters  saw  Thee, 
O  God,  the  waters  saw  Thee, 
and  were-afraid  :  The  depths 
also  were-troubled. 

18.  Mighty  was  the  roar 
of  the  waters  ;  The  clouds 
uttered  a  sound  :  For  Thine 
arrows  went-abroad  : 

19.  The  voice  of  Thy 
thunder  was  with  a  rolling- 
noise  ;  Thy  lightnings  gave- 
shine  to  the  world  :  Earth 
trembled  and  quaked. 

20.  Thy  way  was  in  the 
sea,  And  Thy  paths  in  great 
waters  :  And  Thy  footsteps 
cannot-be-known. 

21.  Thou-didst-guide  Thy 
people  as  sheep :  By  the 
hand  of  Moses  and  Aaron. 


The  poet — an  Asaphide  according  to  the  inscription — bewails 
both  his  own  and  some  great  national  calamity ;  impossible  now 
to  determine  the  exact  reference.  The  Psalm  falls  into  two  main 
divisions  :  Part  I.  (vv.  2  —  10)  consists  of  strophes  of  three 
verses  ;  Selah  at  vv.  4  and  10  marks  the  closing  verse  of  the  first 
and  third  strophe.  Part  II.  (vv.  11 — 21)  is  divided  into  three 
strophes,  the  first  two  (n  — 13,  14 — 16)  consisting  of  three  verses 
each;  the  third  consists  of  five  verses  (vv.  17 — 21).  The  close  con¬ 
nection  of  this  Psalm  with  Hab.  iii.,  the  coincidences  of  thought 


308 


PSALM  76  (77). 


and  diction  between  Hab.  iii.  10 — 15  and  vv.  17 — 21  of  this 
Psalm  favour,  to  some  extent,  its  assignment  to  a  date  earlier 
than  the  Captivity. 

v.  2  might  be  construed  as  Optative,  “  And  He  gave  ear,” 
perhaps,  more  literally,  “  and  do  Thou  give  ear”  “  do  Thou  hearken ,” 
&c.  v.  3.  “  My  hand;”  text  ( literally ),  “  My  hand  was-poured- 
out  ( niggrah )  in  the  night.”  Symmachus,  with  most  moderns, 

“  My  hand  was  stretched  out,”  viz.,  in  prayer.  To  avoid  a  con¬ 
fusion  of  metaphor,  Targum  for  “hand”  substitutes  “ mine  eye” 
as  in  Lam.  iii.  49.  The  Rabbinical  commentators  (e.g.,  Rashi, 
Qimchi)  take  it  to  mean  the  blow,  or  wou?id  inflicted  by  the 
hand ,  causing  a  running  sore.  Aben  Ezra,  the  bodily  strength 
symbolized  by  the  hand,  cf.  Ps.  lxxv.  (76)  6.  LXX.  for  niggrah 
read  negdo.  Vulgate,  “  contra  ”  =  “  coram  eo  ”  (before  Him). 
Syriac,  “  His  hand  chastised  me  in  the  night  ”  (Syriac,  naged ,  he 
scourged).  “  Incessantly,”  lit.,  “  and  will  not  cease,”  better  taken 
as  an  adverbial  clause,  “  without  intermission.”  v.  4.  The  contrast 
between  the  past  wondrous  deliverances  and  the  seeming  abandon¬ 
ment  of  the  present,  aggravates  his  sorrow.  LXX.,  “  I  rejoiced,” 
the  verb  in  text,  by  St.  Jerome  rendered  conturbabar  (  —  1  was 
troubled,  disquieted),  means  any  utterance  expressive  of  emotion ; 
LXX.  have  taken  it  to  mean  joy.  “  Meditate  ”  =  give  utterance 
to  my  sad  musings,  “  complain.”  “  Spirit  fails,  faints,”  languishes, 
v.  5.  “Eyelids,”  lit.,  “ watchers ,  guards  of  mine  eyes,”  so  that  I 
could  not  close  them  in  sleep  ;  so  Targum,  Aquila,  Theodotion, 
Aben  Ezra.  LXX.,  “  All  mine  enemies  have  anticipated  the 
night-watches”  (so  Cod.  Vatican.).  Codd.  Complut.  and  Aldine, 
“  Mine  eyes  have,”  &c.,  whence  Vulgate  here,  as  in  Ps.  cxviii.  (119) 
148,  “  Mine  eyes  have  anticipated  the  night-watches.”  St.  Jerome, 
“  Prohibebam  suspectum  oculorum  meorum  ”  ( =  “  I  kept  mine 
eyes  from  looking  up,”  viz.,  to  heaven  [?]).  “I  am  so  agitated 
that  I  cannot  speak.”  Briefly,  “  My  grief  deprives  me  of  sleep 
and  of  coherent  utterance.”  v.  7.  “  Song  ”  sung  to  a  stringed 
instrument.  In  sleepless  nights  he  will  give  his  mind  to  the 
composition  of  this  Psalm,  the  main  object  whereof  is  to  search 
out  the  causes  of  the  present  misery.  Or,  he  will  rehearse  his 
hymn  of  praise  for  bygone  mercies.  “Make-diligent-search;” 
LXX.,  “  I  dug  up,”  “  turned  over  ”  ( ea-Ka\Xov ,  eskallon)  “  my 


PSALM  76  (77). 


309 


spirit.”  St.  Jerome,  with  Vulgate,  “  I  swept  my  spirit.”  Roman 
Psalter,  “I  sifted”  ( ventilabam ),  in  order  to  discover  what  might 
revive  his  confidence,  vv.  8 — 10.  Gloom,  discouragement.  “Cast 
off;”  primary  meaning,  “loathe,”  “cast  off  with  disgust.”  v.  10. 
“Shut  up  ”  =  contract,  stint;  cf.  Hab.  iii.  2.  v.  11.  Gesenius, 
“This  has  made  me  sick.”  We  are  in  the  dark  here,  as  challothi 
(as  rendered  by  Gesenius)  is  variously  rendered  “sickness,” 
“grief,”  “supplication,”  “consolation,”  “  weakness  ”  =  (St.  Jerome, 
imbecillitas ),  and  sKnoth  may  mean  “years  of,”  or  “change,” 
“changing  of.”  Targum  gives  alternative  renderings,  (1)  “My 
sickness  is,  the  strength  of  the  right  hand  of  the  Most  High  is 
changed /”  (2)  “This  is  my  prayer ,  that  the  years  of  the  end 
should  come  from  the  right  hand  of  the  Most  High.”  These  two 
renderings  are  combined  by  Mendelssohn,  “  It  is  mine  to  pray,  to 
change  is  in  the  power  of  the  Most  High.”  If  “  consolation  ”  be 
preferred,  it  will  mean,  “  My  consolation  is  the  memory  of  the 
wonders  wrought  by  God  in  Plis  people’s  behalf”  (/.<?.,  the  wonders 
he  relates  in  the  following  verses),  “  in  years  gone  by.”  Sym- 
machus,  “  My  sickness.”  Theodotion,  “  My  pangs  ”  (a>Sfvc?, 
odines).  A  change  of  but  one  letter  in  the  text,  not  to  mention 
a  very  slight  modification  of  the  vowel-points,  would  fully  justify 
the  rendering  of  LXX.  and  Vulgate,  v.  13.  “Thy  work”  (cf. 
Hab.  iii.  2,  “Thy  work”),  in  Singular  as  is  “ wonders ”  in  vv. 
12,  15.  v.  16.  “  Joseph,”  father  of  Ephraim,  representing  the 
northern  kingdom.  He  also  preserved  their  lives  from  famine, 
vv.  17 — 21.  Cf.  Hab.  iii.  10,  11,  15.  The  mode  of  the  “re¬ 
demption.”  vv.  18,  19  supply  valuable  incidental  additions  to 
the  history  in  Exodus,  v.  17.  “Waters  in-travail,”  so  too  “the 
mountains”  (Hab.  iii.  10,  where  the  verb  suits  better  the  throes 
of  the  earthquake),  v.  18.  “Arrows,”  as  in  Hab.  iii.  n,  lightning 
flashes,  but  by  Qimchi,  “hailstones.”  v.  19.  “Whirlwind;”  text, 
gaVgal  (bagal’gal,  in  the  wheel),  taken  to  mean  “  sphere  ”  by 
Aben  Ezra,  hence  Qimchi,  “the  sky,”  “the  heaven;”  or,  with 
“the  rolling  noise ”  of  a  rapidly-driven  chariot,  v.  20.  The  paths 
by  which  they  were  led  were  covered  by  the  waters ;  no  trace 
thereof  is  discoverable,  v.  21.  The  seemingly  abrupt  close  of 
the  Psalm  has  led  some  to  think  that  it  was  left  unfinished. 


3io 


PSALM  77  (78). 


PSALM  77  (78). 

1.  A  Mas’kil  to  Asaph  ; 
Givc-ear,  my  people,  to  my 
teaching  :  Incline  your  ears 
to  the  words  of  my  mouth. 

2.  l-will-open  my  mouth 
in  a  parable  :  I-will-utter 
dark-sayings  of  old-time, 

3.  [Things]  which we-have- 
heard  and  known  :  And  our 
fathers  have-declared  to  us, 

4.  Let  us  not  hide  them 
from  their  sons  :  Telling 
(i.e.,  but  tell)  to  the  genera¬ 
tion  to  come  the  praises  of 
Y#HWVH  :  and  His  might, 
and  the  wondrous  -  works 
which  He-has-done. 

5.  For  He-set-up  a  testi¬ 
mony  in  Ya“aqdbh,  And 
appointed  a  law  in  Israel, 
Which  He-commanded  our 
fathers  to  make- known  to 
their  children  ; 

6.  In  order  that  the  follow¬ 
ing  generation  might-know 
[them],  the  children  [who] 
should-be-born :  Should  rise- 
up,  and  tell  [them]  to  their 
children  ; 

7.  That  they  -  might  -  set 
their  hope  in  God,  And  not 
forget  the  doings  of  God  : 
But  keep  His  command¬ 
ments, 


PSALM  77  (78). 

1.  Instruction  by  Asaph. 
Give-heed,  my  people,  to  my 
law  :  Incline  your  ear  to  the 
words  of  my  mouth. 

2.  I -will-open  my  mouth 
in  parables:  I-will-utter 
sayings  [hidden]  from  the 
beginning. 

3.  All  which  we-have- 
heard  and  known  :  And  our 
fathers  have-told  us, 

4.  They  are  not  hid  from 
their  children,  in  a  following 
generation  ;  [The  fathers] 
declaring  the  praises  of  the 
Lord,  and  His  mighty-deeds, 
and  the  wonders  which  He- 
has-done. 

5.  For  He  raised  up  a 
testimony  in  Jacob,  And 
appointed  a  law  in  Israel, 
Which  He-commanded  our 
fathers  to  make  known  to 
their  children  ; 

6.  That  the  next  genera¬ 
tion  might-know ;  The  sons 
to-be  -  born  :  That  they- 
should-arise  and  tell  [them] 
to  their  children  : 

7.  That  they-might-put 
their  trust  in  God,  And  not 
forget  the  doings  of  God : 
But  search  into  His  com¬ 
mandments  : 


PSALM  77  (78). 


311 


8.  And  might  not  be  as 
their  fathers,  A  generation 
refractory  and  rebellious  :  A 
generation  [that]  prepared 
not  its  heart :  Nor  was  its 
spirit  steadfast  with  God. 

9.  The  children  of  ’Eph’- 
raim  armed  [and]  shooting 
with  the  bow  :  Turned- 
back  in  the  day  of  battle. 

10.  They-kept  not  the 
covenant  of  God  :  And  in 
His  Law  they-refused  to 
walk  ; 

1 1.  And  forgot  His  doings : 
And  His  wondrous- works 
which  He-had-shown  them. 

12.  In  the  sight  of  their 
fathers  He-did  wonders  :  In 
the  land  of  Mits’raim,  the 
field  of  Tsd“an. 

13.  He-clave  the  sea,  and 
made-them-pass-over  :  And 
made  waters  to  stand  as  a 
heap. 

14.  And  He-led  them 
with  a  cloud  by  day  :  And 
all  the  night  with  a  light 
of  fire. 

15.  He-clave  rocks  in  the 
desert  :  And  gave-[them] 
drink  abundantly  as  [from] 
the  depths. 

16.  He-brought  streams 
also  out  of  [the]  cliff ;  And 
made  waters  run-down  like 
rivers. 


8.  And  might  not  be  as 
their  fathers,  A  perverse  and 
provoking  generation ;  A 
generation  that  set  not  its 
heart  aright  :  Nor  was  its 
spirit  to-be-depended-upon 
by  God. 

9.  The  children  of  Eph¬ 
raim  bending  and  shooting 
with  the  bow.  Turned-back 
in  the  day  of  battle. 

10.  They-kept  not  the 
testament  of  God  :  And 
would  not  walk  in  His  Law, 

11.  And  forgot  His  bene¬ 
fits  :  And  His  miracleswhich 
He-had-shown  them. 

12.  Before  their  fathers 
He-did  wonders  :  In  the 
land  of  Egypt,  in  the  plain 
of  Tanis. 

13.  He-clave  the  sea,  and 
led  them  through :  And  made 
the  waters  to  stand  as  in  a 
bottle. 

14.  And  He-guided  them 
with  a  cloud  by  day  :  And 
all  the  night  with  the  light 
of  fire. 

15.  And  He-clave  a  rock 
in  the  desert :  And  made- 
them-drink  as  in  a  great 
deep. 

16.  And  He-brought  water 
out  of  the  rock  :  And  caused 
waters  to  run  -  down  like 
rivers. 


312 


PSALM  77  (78). 


1 7.  Yet  went-they-on  still 
to  sin  against  Him:  To  pro¬ 
voke  “El’yon  in  the  dry¬ 
land. 

18.  And  they  -  tempted 
God  in  their  heart :  By 
asking  food  for  their  greed. 

19.  Yea,  they  -  spoke 
against  God  ;  They  -  said, 
“  Can  God  lay  a  table  in  the 
desert  ? 

20.  “  Lo,  He-smote  [the] 
rock,  that  waters  gushed- 
out,  And  streams  over¬ 
flowed  ;  Can-He  give  bread 
also  ?  Can  -  He  -  provide 
flesh  for  His  people?” 

21.  Therefore,  Y^HW^H 
heard,  and  was-wroth  ;  And 
a  fire  was-kindled  in  Jacob  ; 
And  anger  also  went-up 
against  Israel  ; 

22.  Because  they-believed 
not  in  God  :  and  trusted  not 
in  His  salvation. 

23.  Then  He-commanded 
the  clouds  above  :  And 
opened  the  doors  of  the 
heavens  ; 

24.  And  He-rained  upon 
them  manna  to  eat ;  And 
the  corn  of  the  heavens  gave- 
He  to  them. 

25.  The  bread  of  angels 
did  man  eat :  He-sent  them 
food  to  the  full. 


1 7.  Yet  they  -  continued 
still  to-sin  against  Him  : 
They  -  provoked  the  Most 
High  in  the  waterless-land. 

18.  And  they  -  tempted 
God  in  their  hearts  :  In  that 
they  -  asked  food  for  their 
lusts.  (Exod.  xvi.  3,  foil.  ; 
Numb.  xi.  4,  folk). 

19.  And  they  -  spoke 
against  God  ;  They  -  said, 
“Will  God  be  able  to  pre¬ 
pare  a  table  in  the  desert  ? 

20.  “  He,  indeed,  smote  the 
rock,  and  waters  flowed,  And 
torrents  overflowed  ;  But 
can-He  give  bread  also?  Or 
can-He  lay  a  table  for  His 
people  ?  ” 

21.  Therefore  the  Lord 
heard  [this]  and  cast  them 
off :  And  a  fire  was-kindled 
in  Jacob  ;  And  anger  went- 
up  against  Israel  ; 

22.  Because  they-believed 
not  in  God  :  And  trusted 
not  in  His  salvation. 

23.  Yet  He-commanded 
the  clouds  from  above  :  And 
opened  the  doors  of  heaven  : 

24.  And  He-rained  upon 
them  manna  to  eat :  And 
gave  them  the  bread  of 
heaven. 

25.  Bread  of  angels  did 
man  eat:  He-sent  them 
sustenance  to  the  full. 


PSALM  77  (78). 


313 


26.  He  made  an  east-wind 
traverse  the  heavens :  And 
by  His  power  brought-along 
the  south -wind  ; 

27.  And  He-rained  flesh 
upon  them  as  dust :  And 
fowl  of  wing  as  the  sand  of 
the  seas  ; 

28.  And  He-let-it-fall  in 
the  midst  of  their  camp  : 
Around  their  dwellings. 

29.  So  they- ate  and  were 
well  sated :  And  He-brought 
to  them  their  desire. 

30.  They  were  not  es¬ 
tranged  from  their  desire : 
Their  food  was  yet  in  their 
mouths  ; 

31.  When  the  anger  of 
God  went-up  against  them, 
And  slew  among  their 
healthy-men  :  And  struck- 
down  the  picked-men  of 
Israel. 

32.  For  all  this,  they- 
sinned  still  :  And  believed 
not  in  His  wondrous- works. 

33.  Therefore,  He  made 
their  days  vanish  in  a 
breath  :  And  their  years  in 
sudden-haste. 

34.  When  He-slew  them, 
then  they-sought-after  Him  : 
Yea,  they  -  returned  and 
sought  God  earnestly. 

35.  And  they  -  remem¬ 
bered  that  God  was  their 


26.  He-removed  the  south- 
wind  from  heaven  :  And  by 
His  power  He-brought- in 
the  south-west-wind. 

27.  And  He-rained  upon 
them  flesh  like  as  dust :  And 
winged  fowl  as  the  sand  of 
the  sea. 

28.  And  they-fell  in  the 
midst  of  their  camp  :  Round 
about  their  tents. 

29.  So  they-did-eat,  and 
were  fully  sated  :  And  He- 
supplied  their  desire. 

30.  They  were  not  dis¬ 
appointed  of  their  desire : 
While  their  food  was  yet  in 
their  mouth, 

31.  Then  the  anger  of  God 
rose-up  against  them  :  And 
slew  the  fattest  of  them  : 
And  prostrated  the  picked- 
men  of  Israel. 

32.  In  the  midst  of  all 
this,  they-sinned  still :  And 
believed  not  in  His  won¬ 
drous-works. 

33.  Therefore  were  their 
days  consumed  in  vanity: 
And  their  years  in  sudden- 
haste. 

34.  When  He-slew  them, 
they  -  sought  Him  :  Then 
they  -  returned,  and  came 
betimes  to  Him. 

35.  And  they-remembered 
that  God  is  their  helper  : 


3i4 


PSALM  77  (78). 


Rock  :  And  ’El  “El’yon  their 
Redeemer.  [“  Half  the 
Book,”  i.e.,  middle  verse  of 
Psalter.] 

36.  But  they-deluded  Him 
with  their  mouth  :  And  lied 
to  Him  with  their  tongue  ; 

37.  For  their  heart  was 
not  steadfast  with  Him : 
Nor  were  -  they  -  faithful  in 
His  covenant. 

38.  But  He,  the  Com¬ 
passionate,  covers  iniquity 
and  destroys  not  ;  Yea, 
often  turned-He  His  anger 
away :  And  stirred  not  up 
all  His  wrath. 

39.  And  He-remembered 
that  they  were  [but]  flesh  : 
A  wind  that-passes-by,  and 
comes  not  again. 

40.  How  often  did-they- 
provoke  Him  in  the  desert  : 
Did-they-grieve  Him  in  the 
waste  ! 

41.  Yea,  again  and  again 
they  -  tempted  God  :  And 
afflicted  the  Holy-One  of 
Israel. 

42.  They-remembered  not 
His  hand :  [Nor]  the  day 
when  He  -  redeemed  them 
from  the  adversary. 

43.  How  He-had-set  His 
signs  in  Mits’raim  :  And 
His  wonders  in  the  field 
of  Tsd“an, 


And  God,  the  Most  High 
their  Redeemer. 

36.  But  they-loved  Him 
with  their  mouth  :  And  lied 
to  Him  with  their  tongue. 

37.  But  their  heart  was 
not  right  with  Him :  Nor 
did  they  show  themselves 
faithful  in  His  covenant. 

38.  But  He  is  compas¬ 
sionate,  and  condones  [their] 
iniquity,  and  destroys  [them] 
not ;  And  many  -  a  -  time 
turned  His  anger  away : 
And  kindled  not  all  His 
wrath. 

39.  And  He-remembered 
that  they-are  [but]  flesh  :  A 
passing  wind  that-returns 
not. 

40.  How-often  did-they- 
provoke  Him  in  the  desert: 
Anger  Him  in  the  dry  land  ; 

41.  Yea,  again  and  again 
they  -  tempted  God  :  And 
provoked  the  Holy-One  of 
Israel. 

42.  They-remembered  not 
His  hand :  The  day  in  which 
He-redeemed  them  from  the 
hand  of  the  oppressor. 

43.  How  He-set  His  signs 
in  Egypt :  And  His  portents 
in  the  plain  of  Tanis, 


PSALM  77  (78). 


315 


44.  And  turned  their 
rivers  into  blood :  So  that 
of  their  streams  they  could 
not  drink. 

45.  He-sent  among  them 
the  gad-fly  which  devoured 
them  :  And  the  frog  which 
wrought-them-ruin. 

46.  He  -  gave  also  their 
produce  to  the  cricket : 
And  their  labour  to  the 
locust. 

47.  He-killed  their  vines 
with  hail  :  And  their 
sycamores  with  frost  (or, 
huge  hail-stones)  : 

48.  And  He  -  gave-over 
their  cattle  to  the  hail : 
And  their  flocks  to  the 
lightning-flames. 

49.  And  He-let-loose  upon 
them  the  burning  of  His 
anger,  wrath,  indignation, 
and  affliction  :  A  sending- 
forth  of  messengers  of  woes 
(or,  A  band  of  angels  of 
evil). 

50.  He-levelled  a  way  for 
His  anger,  He  -  spared  not 
their  soul  from  death  :  But 
delivered-over  their  lives  to 
the  pestilence  ; 

51.  And  smote  every  first¬ 
born  in  Mits’raim :  The 
firstlings  of  manly-strength 
in  the  tents  of  Cham. 


44.  And  turned  their 
rivers  into  blood :  And 
their  showers,  that  they 
should  not  drink.  (Exod. 

vii.  19.) 

45.  He-sent  against  them 
the  dog-fly,  and  it-devoured 
them :  And  the  frog,  and 
it-destroyed  them.  (Exod. 

viii.  24  ;  v.  6.) 

46.  And  He-gave  their 
produce  to  the  mildew : 
And  their  labours  to  the 
locust.  (Exod.  x.  13,  foil.) 

47.  He-killed  their  vines 
with  hail  ;  And  their 
mulberry-trees  with  frost. 

48.  And  He -gave -over 
their  cattle  to  the  hail :  And 
their  main-property  to  the 
fire. 

49.  And  He-let-loose 
upon  them  the  fury  of  His 
anger,  wrath  and  indigna¬ 
tion,  and  affliction  :  A 
sending-forth  of  evil  angels. 

50.  He-prepared  a  way 
for  His  anger,  He -spared 
not  their  souls  from  death  : 
But  delivered  -  over  their 
cattle  to  death  ; 

51.  And  smote  every  first¬ 
born  in  the  land  of  Egypt : 
The  first-fruits  of  all  their 
travail  in  the  tents  of  Cham. 


PSALM  77  (78). 


52.  Rut  He-led-forth  His 
people  like  sheep :  And 
guided  them  in  the  desert 
like  a  flock. 

53.  And  He  -  led  them 
safely,  so  that  they-feared 
not :  But  as  for  their  ene¬ 
mies,  the  sea  covered  [them]. 

54.  And  He-brought  them 
to  His  holy  border.  To  yon 
mountain  His  right  hand 
had-acquired. 


55.  He-drove-out  also  the 
nations  before  them,  And 
made  -  them  -  fall  [as]  an 
inheritance  by  line :  And 
made  the  tribes  of  Israel 
dwell  in  their  tents. 

56.  But  they-tempted  and 
provoked  ’Eldhim  “El’yon  : 
and  His  testimonies  they- 
kept  not ; 

57.  But  turned-back  and 
broke-covenant,  like  their 
fathers  :  They-were-turned- 
aside  like  a  deceitful  bow. 

58.  For  they  -  provoked 
Him  with  their  high-places  : 
And  moved  Him  to  jealousy 
with  their  graven-things. 

59.  God  heard  [this]  and 
was- wroth  :  And  greatly 
abhorred  Israel  ; 


52.  But  He-removed  His 
people  like  sheep  :  And 
guided  them  in  the  desert 

o 

like  a  flock. 

53.  And  He-guided  them 
safely,  so  that  they-feared 
not :  But  the  sea  covered 
their  enemies. 

54.  And  He-brought  them 
into  the  mountain  of  His 
sanctuary :  This  mountain 
which  His  right  hand  had- 
acquired.  He-cast-out  also 
the  nations  from  before 
them  :  And  divided  the  land 
among  them  by  a  measuring¬ 
line  of  allotment. 

55.  And  made  the  tribes 
of  Israel  to  dwell  in  their 
tents. 


56.  But  they-tempted  and 
provoked  the  Most -High 
God  :  And  His  testimonies 
they-kept  not. 

57.  But  turned-back  and 
broke  covenant,  like  their 
fathers :  And  became  like 
a  crooked  bow  ; 

58.  For  they  -  angered 
Him  with  their  high-places  : 
And  moved  Him  to  jealousy 
with  their  graven-things. 

59.  God  heard  [this]  and 
scorned  [them] ;  And  greatly 
despised  Israel  ; 


PSALM  77  (78). 


317 


60.  And  forsook  the 
Tabernacle  of  Shilo :  The 
tent  He-had-pitched  among 
men  ; 

61.  And  gave  His  strength 
into  captivity :  And  His 
glory  into  the  adversary’s 
hand. 

62.  Yea,  He -gave -over 
His  people  to  the  sword : 
And  was-wroth  with  His 
inheritance. 

63.  Its  young-men  fire 
devoured  :  And  its  maidens 
were  not  praised  in  the 
marriage-song. 

64.  Its  priests  fell  by  the 
sword  :  And  its  [their] 
widows  made  no  lamenta¬ 
tion. 

65.  Then  ’Adonay  awoke, 
as  one  out  of  sleep  :  like  a 
warrior  exulting  by  reason 
of  wine  ; 

66.  And  He -smote  His 
adversaries  in  the  hinder- 
part  :  He-put  them  to  a 
perpetual  reproach. 

67.  He  -  rejected,  more¬ 
over,  the  tent  of  Yoseph : 
And  chose  not  the  tribe  of 
’Eph’raim  ; 

68.  But  chose  the  tribe 
of  Yehudhah  :  Mount  Tsiy- 
yon  which  He-loved. 

69.  And  He  -  built  His 


60.  And  rejected  the 
Tabernacle  of  Silo :  His 
tent  where  He  dwelt  among 
men  ; 

61.  And  He  -  gave  their 
strength  into  captivity  :  And 
their  beauty  into  the  enemy’s 
hands.  (1  Kings  (Sam.)  iv. 

no 

62.  He  -  gave  -  over  also 
His  people  to  the  sword : 
And  spurned  His  inherit¬ 
ance. 

63.  Fire  devoured  their 
young  men :  And  their 
maidens  were  not  mourned 
for. 

64.  Their  priests  fell  by 
the  sword  :  And  their 
widows  were  not  wept  for. 

65.  Then  the  Lord  awoke, 
as  one  out  of  sleep :  Like 
a  mighty-man  overcome  by 
wine;  (heated,  excited  by 
wine). 

66.  And  He -smote  His 
enemies  in  the  hinder-parts  : 
He-put  them  to  a  perpetual 
reproach. 

67.  He  -  rejected,  more¬ 
over,  the  tent  of  Joseph  : 
And  chose  not  the  tribe 
of  Ephraim  ; 

68.  But  chose  the  tribe  of 
Juda:  Mount  Sion,  which 
He-loved. 

69.  And  He  -  built  His 


PSALM  77  (78). 


sanctuary  like  the  heights  : 
Like  the  earth  He-has- 
founded  for  ever. 

70.  And  He-chose  David 
His  servant :  And  took  him 
from  the  sheep-folds  ; 

71.  From  following  the 
milch-ewes  took  -  He  him, 
To  tend  Jacob  His  people: 
And  Israel  His  inheritance. 

72.  So  he  -  tended  them 
in  the  integrity  of  his  heart : 
And  with  the  deftness  of  his 
hands  he-guided  them. 


sanctuary  like  [the  horn]  of 
the  unicorns :  In  the  land 
which  He-founded  for  ever. 

70.  And  He-chose  David 
His  servant  ;  And  took  him 
up  from  the  flocks  of  sheep  : 
From  following  the  teeming- 
ewes  took-He  him, 

71.  To  tend  Jacob  His 
servant:  And  Israel  His 
inheritance. 

72.  So  he-tended  them  in 
the  innocency  of  his  heart  : 
And  with  the  deftness  of 
his  hands  he-guided  them. 


The  main  purpose  of  this  Psalm  is  fully  set  forth  in  vv.  1 — 8. 
If,  with  Thalhofer,  we  assign  it  to  David’s  reign,  the  Asaph  of  the 
Title  is  probably  his  cotemporary,  “  Asaph,  the  Seer.”  But  v.  9 
mentions  as  the  starting-point  of  the  poem,  a  signal  defeat  of  the 
northern  kingdom,  in  all  likelihood  that  recorded  in  2  Paral. 
(Chron.)  xiii.,  so  it  may  reasonably  be  referred  to  a  time  when 
the  secession  and  the  civil  war  were  still  fresh  in  men’s  minds, 
say  about  the  time  of  Asa,  King  of  Juda.  Had  the  Psalm  been 
written  at  a  later  period,  e.g,  in  the  days  of  Esdras,  or  of  the 
Machabees,  as  some  contend,  the  poet  would  surely  not  have 
stopped  short  at  the  establishment  of  the  Davidic  dynasty,  and, 
as  may  be  inferred  from  v.  69,  at  the  building  of  the  Temple,  nor 
have  omitted  the  warning  conveyed  by  more  recent  events. 
Whatever  the  date,  the  poet  recalls  the  past  as  a  lesson  for  the 
present  against  the  separatist  tendencies  of  the  northern  tribes, 
which  were  rife  at  David’s  accession  (cf.  2  Kings  (Sam.)  ii. — iv.), 
and  even  after  the  suppression  of  Absalom’s  rebellion  (2  Kings 
(Sam.)  xx.),  and,  under  Roboam,  culminated  in  the  secession  of 
the  ten  tribes,  a  religious  schism,  and,  finally,  in  civil  war.  To 
Ephraim  the  birthright  of  Reuben  had  been  transferred  (cf.  Gen. 
xlviii.  17,  foil.;  xlix.  3,  4,  22  ;  1  Chron.  v.  1,  2),  and  under  the 


PSALM  77  (78). 


319 


Judges  it  was  the  leading  tribe,  and  hence  could  ill  brook  the 
transference  of  the  religious  and  political  pre-eminence  to  Juda. 
The  poet  vindicates  this  change  from  the  charge  of  usurpation  by 
showing  that  it  was  a  Divine  appointment,  necessitated,  so  to 
speak,  by  the  highest  interests  of  the  chosen  nation,  so  frequently 
imperilled  by  the  overweening  pride  and  by  the  idolatrous 
tendencies  of  Ephraim.  Rapidly  sketching  the  main  features  of 
the  national  history,  the  poet  bids  his  countrymen  ponder  its 
lessons,  and  acknowledge  God’s  hand  in  David’s  promotion,  and 
in  the  hegemony  of  Juda. 

v.  1.  “  Law,”  in  text  tor  ah,  bearing  here,  as  frequently  in 
Proverbs,  the  sense  of  “teaching,”  “instruction.”  v.  2.  “A 
parable,”  a  truth  conveyed  in  a  weighty,  sententious  form.  History, 
that  of  Israel  especially,  presents  lessons  and  warnings  to  be 
elicited  by  reflection  and  comparison  (cf.  7rapa/?aAAav ,  parahallein , 
to  set  side  by  side,  to  compare).  “Dark-sayings;”  St.  Jerome, 
“  enigmas,”  truths  clothed  in  metaphors.  This  verse  is  quoted  in 
St.  Matt.  xiii.  35  as  illustrating  the  Christ’s  method  of  teaching. 
“Utter,”  lit.,  as  also  in  St.  Matt.  loc.  cit.,  “I  will  gush  forth 
with”  (ipev£ofji at,  ereuxomai).  v.  9.  “Ephraim  being-equipped,” 
&c.  ;  “  Ephraim  here,  as  so  often  in  the  prophets,  stands  for  the 
northern  kingdom,  whereof  it  was  the  leading  tribe,  especially 
under  the  Judges.  Targum,  Rashi,  and  other  Rabbis  refer  this  to 
a  raid  undertaken  by  that  tribe  before  the  Exodus,  a  legend 
invented,  perhaps,  in  explanation  of  1  Par.  (Chron.)  vii.  21,  22. 
The  poet  probably  alludes  to  the  ignominious  defeat  of  Jeroboam 
by  the  far  inferior  forces  of  Abias  (2  Chron.  xiii.  5 — 12).  If  this 
be  so,  “ covenant ”  and  “  law”  of  v.  10  are  those  which  bind  the 
tribes  of  Israel  to  obey  the  successors  of  David.  From  the 
recent  punishment  of  their  secession,  the  poet  passes  to  the 
lessons  of  the  national  history,  vv.  12,  13.  A  brief  mention  of 
the  wonders  in  Egypt,  interrupted  here  to  be  resumed  at  v.  43. 
“  Field  of  Tso“an”  (in  LXX.  “Tanis”),  a  city  near  the  east  frontier 
of  Lower  Egypt,  on  the  east  bank  of  the  canal,  which  was  formerly 
the  Tanitic  branch  of  the  Nile,  built  by  the  first  king  of  the 
“shepherd”  dynasty;  in  Coptic,  Djanee,  or  Djam,  whence  the 
Creek  and  Hebrew  name,  and  the  Arabic  sdn  (-“lowland,’ 
“  netherland,”  so  Gesenius,  s.v.).  It  was  the  theatre  of  the 


320 


PSALM  77  (78). 


miracles  of  Moses,  and  the  usual  residence  of  Rameses  II., 
identified  by  the  Rabbis  with  the  Pharaoh  of  the  bondage. 
“  Field,”  “plain,”  may  denote  the  district  in  which  the  city  stood, 
or  a  nome,  or  even  a  principality,  as  is  supposed  by  some.  v.  13. 
“  Heap  ”  (so  Exod.  xv.  8).  Nedh  in  text ;  LXX.  read  nddh  (  =  a 
leather  bottle).  v.  15.  Rocks,  tsurivi ,  cf.  Exod.  xvii.  6,  7. 
“ Abundantly,”  or,  “in  abundance” — “as  if  [from]  the  depths,” 
taking  rabbdh  of  text  as  used  adverbially.  Targum,  St.  Jerome, 
Aben  Ezra,  Qimchi,  “  as  from  great  depths .”  Another  rendering, 
“  He-gave-drink  to  the  great  [multitude]  as  from  depths.”  v.  16. 
“Cliff,”  in  text  s e/a“,  a  word  especially  applied  to  the  cliff,  or  rock, 
at  Qadesh  (  =  Cades),  Numb.  xx.  11.  v.  17.  “Went  on  sinning,” 
“sinned  yet  more.”  The  qvents  mentioned  in  vv.  15,  16  occurred 
after  the  raining  down  of  the  manna,  v.  18.  A  refrain,  so  to 
speak,  recurring  at  vv.  41,  56.  They  formed  a  plan  of  putting 
God’s  power  to  the  test — “in  their  heart.”  This  occurred  in  the 
desert  of  Sin  (cf.  Exod.  xvii.  3,  7;  Numb.  xi.  4,  &c.).  “By 
asking,”  /it.,  “to  ask.”  vv.  19,  20.  These  questionings  differ  but 
slightly  from  the  historical  record ;  cf.  Exod.  xvi.  3,  &c.  ;  xvii.  2, 
3,  7;  Num.  xi.  4,  &c. ;  xx.  3,  &c.  v.  19.  “Lay  a  table”  occurs 
also  in  Ps.  xxii.  (23)  5.  vv.  21  —  29.  The  punishment  of  their 
unbelief,  v.  21.  “Was  wroth,”  lit.,  “poured  Himself  forth  in 
wrath,”  “poured  forth  wrath.”  LXX.,  ral  avtfia Aero  ( anebaleto ) 
—  distutit  of  Vulgate  (-And  He  delayed — the  performance  of 
His  promises  [?] — His  mercies  [?] — their  entrance  into  the 
Promised  Land  [?]).  Thalhofer  renders  it,  “  He  rejected,”  viz., 
His  people,  and  refers  to  Ps.  lxxxviii.  (89)  39,  “  Thou  hast  cast 
off,”  &c.  (avefidXov  k.t.X..,  anebalou,  &c).  St.  Jerome,  “  Et  non 
distulit  ”  (And  He  delayed  not — His  wrath  [?]).  In  vv.  59 
and  62  Vulgate  renders  the  same  word  sprevit  (He  spurned). 
“  Fire,”  either  a  metaphor  for  God’s  fierce  wrath,  which  suits  the 
parallelism  (“and  anger  went  up,”  &c.)  better,  or  the  poet  alludes 
to  Numbers  xi.  1 — 3,  the  fire  that  broke  out  at  “ Burning ” 
(Tab’erdh. in  text).  “Anger  went  up,”  as  flame,  or  smoke  from  a 
furnace.  The  poet,  as  we  may  gather  from  vv.  15,  16,  20,  21, 
&c.,  does  not  tie  himself  down  to  strict  chronological  sequence, 
but  couples  together  similar  events.  The  punishment  of  this 
rebellion  is  presented  as  the  effect  of  that  preceding  the  sending 


PSALM  77  (78). 


321 


down  of  the  manna.  The  narrative  (vv.  21  —  29)  is  freely  borrowed 
from  Exod.  xvi.,  but  especially  from  Numi  xi.  v.  22.  “Salvation,” 
their  recent  deliverance  from  bondage,  v.  23.  “  Doors  of  heaven,” 
as  in  Gen.  vii.  11  ;  Mai.  iii.  10.  Hence  “rained”  in  v.  24. 
“  Corn,”  as  the  manna  came  down  in  seed-like  shape  (cf.  Exod. 
xvi.  14).  In  Arabic  this  is  called  mann  es-semd  (manna  of  heaven), 
to  distinguish  it  from  the  product  of  the  Tamarisca  mannifera. 
v.  25.  “Bread  of  angels ,”  so  Wisd.  xvi.  20;  Targum,  “food  that 
came  down  from  the  abode  of  angels  ;”  St.  Jerome,  “  bread  of  the 
strong  (=  fortium ).”  v.  26.  It  is  most  probable,  on  account  of  the 
similarity  of  the  wording  here  to  that  of  Num.  xi.  31,  that  this 
verse  refers  to  the  second  supply  of  quails ;  the  first  coincided 
with  the  first  sending  down  of  the  manna  (cf.  Exod.  xvi.  13). 
Literally ,  “  He-made-to-journey  [to  go  forth]  an  east  wind  .  .  . 
and  brought-along,”  &c.  These  two  verbs  recur  in  v.  52,  in 
describing  God’s  guidance  of  Israel  through  the  desert.  LXX. 
and  St.  Jerome,  “He  removed  ( abstulit )  the  south-east  wind,”  the 
rest  as  in  Vulgate.  The  wind  may  either  have  been  a  south-east 
from  the  ABlanitic  Gulf,  or  the  quails  migrating  northwards  may 
have  been  driven  by  an  east  wind  into  the  camp  of  Israel,  v.  29. 
“And  He  brought  to  them  their  lust,”  supplied  what  they  had 
longed  for.  v.  30.  LXX.,  “They  were  not  disappointed,”  &c., 
give  here  the  negative  side  of  the  foregoing  hemistich.  In  text, 
“They  were  not  estranged  from  their  lust,”  not  yet  lost  their 
appetite,  or  come  to  the  point  of  loathing  their  food:  “Their 
food  was  still  in  their  mouth ,  ”  this  and  hemistich  a  of  next  verse 
repeats  Num.  xi.  33.  v.  31.  That  this  plague  was  a  Divine 
infliction  is  shown  by  its  not  sparing  their  “  fat  ones,”  i.e.,  their 
robust  and  healthy  warriors,  and  striking  down  the  elite ,  &c. 
LXX.,  (rvv€7r68iorev ,  synepodisen  (He  bound  hand  and  foot,  “laid 
by  the  heels”);  Targum,  “fettered,”  hence  “bowed  down” 
(St.  Jerome,  incuruavit ),  “prostrated;”  St.  Augustine  and  several 
old  Psalters,  compedivit  (same  as  LXX.).  We  have  here,  to  all 
seeming,  a  reminiscence  of  Num.  xiv.  n.  v.  33.  “  In  a  breath,” 
i.e.,  “speedily,”  to  agree  with  “sudden  haste.”  “Vanity”  (so 
LXX.,  St.  Jerome,  Vulgate)  is  glossed  by  Ibn  Ezra,  after  all  their 
wanderings  they  failed  to  enter  the  Promised  Land ;  within  thirty 
years  after  the  murmuring  at  Qadesh,  600,500  men  died  in  the 


V 


322 


PSALM  77  (78). 


desert ;  cf.  Ps.  lxxxix.  (90)  9.  vv.  34 — 39.  A  too  faithful  descrip¬ 
tion  of  our  dealings  with  God.  v.  35.  The  middle  verse  of  the 
Psalter,  according  to  the  Masoretic  computation,  v.  36.  “  De¬ 
luded,”  “deceived,”  by  empty  promises,  by  flattery,  v.  37.  As 
St.  Jerome  has  it,  “their  heart  was  not  steadfast  with  Him;  nor 
did  they  abide  (flermanserunt)  in  His  covenant.”  v.  39.  “A  wind,” 
&c.,  cf.  Job  vii.  7,  9;  x.  21.  v.  41.  Zz7.,  “And  they  turned  back,” 
Hebraism  for  “again  and  again,”  “repeatedly.”  “Vexed,”  ///., 
“caused  Him  to  repent.”  v.  42.  “[Nor]  the  day,”  so  text,  LXX., 
St.  Jerome;  but  Vulgate,  “ on  the  day.”  v.  43.  The  ten  plagues 
are  not  enumerated  in  historical  sequence,  save  as  regards  the  first 
and  the  tenth.  The  third,  fifth,  sixth,  and  ninth  are  omitted, 
v.  44.  First  plague.  “  Rivers,”  the  Nile,  with  its  several  branches 
and  canals.  “Showers,”  tanks  of  rain-water;  cf.  Exod.  vii.  19. 
v.  45.  The  fourth  plague,  Exod.  viii.  20,  & c.,  and  the  second, 
Exod.  viii.  1,  & c.  “Gad-fly,”  paraphrased  by  St.  Jerome,  “Every 
kind  of  flies;”  c&nomyiam  of  Vulgate.  LXX.,  “  a  dog-fly.”  Aquila, 
ira/jLfjiv'iav, paynmyiam  (  =  every  kind  of  fly),  agreeing  \yth  Rabbinical 
commentators,  who  by  “ arobh  (  =  gad-fly)  understand  miscel¬ 
laneous  swarms  of  insects.  It  is  taken  by  some  indiscriminately 
for  all  kinds  of  noxious  vermin.  “  Frog,”  collective  Singular, 
probably  an  Egyptian  word.  “  Frogs  ”  wrought  ruin  by  defiling 
everything,  and  by  poisoning  the  air  when  dead.  v.  46.  “  Cricket, 
caterpillar ;”  St.  Jerome,  “brucho,”  most  probably  a  locust  not  yet 
winged  ;  in  text,  chasil,  from  its  devouring  everything.  An  exact 
identification  of  the  species  is  impossible,  v.  47.  “Vine,”  collective 
Singular  in  text.  “  Their  sycamores,”  in  text  shiifmotham ,  neither 
“sycamores”  nor  “mulberry-trees,”  but  the  Egyptian  fig,  the  fruit 
of  a  tree  like  the  mulberry  in  size  and  foliage,  the  “  fig-mulberry  ” 
of  LXX.  and  St.  Luke  xix.  4.  “ Frost”  (in  text,  chcinamal ),  which 

occurs  here  only;  Gesenius,  “ants;”  perhaps,  “hailstones” — a 
mere  guess.  “Frost”  is  unknown  in  Egypt;  yet  Aquila,  iv  Kpvzi, 
en  kryn  (icy  cold).  St.  Jerome,  “in  frigore  ”  (  =  with  cold), 
v.  48.  “He  gave  over;”  the  verb  thus  translated  is  rendered 
conclusit  by  LXX.  and  Vulgate  in  vv.  50,  62  ;  in  v.  62  by 
St.  Jerome  also  (“  He  shut  up”).  “Lightning-flames,”  cf.  Exod. 
ix.  23,  Fire  mingled  with  hail.  St.  Jerome,  strangely  enough, 
“And  their  cattle  to  birds ”  ( volucribus ).  v.  49.  “  Sending-forth- 
of,”  or  “  letting-loose,”  rendered  by  Gesenius,  “  a  host,  a  band,” 


PSALM  77  (78). 


323 


not  necessarily  of  evil  spirits  (“  messengers  of  ills  ”),  but  good 
angels,  ministers  of  Divine  justice.  Some  surmise  that  Moses  and 
Aaron  are  here  meant,  as  they  announced  and  inflicted  so  many 
plagues  on  the  Egyptians,  v.  50.  “  Life,”  in  text  chayyatham 
(  =  and  their  life),  may  mean  “cattle;”  so  LXX.  and  St.  Jerome, 
“animantia”  (animals),  doubtless  with  reference  to  the  destruction 
of  the  first-born  of  their  flocks  and  herds  (Exod.  xi.  5).  v.  51. 
Lit.,  “  beginning  of  strengths,”  the  first-fruits  of  their  masculine, 
genital  vigour,  their  eldest-born,  equivalent  to  “  first-born  ”  of 
hemistich  a;  cf.  Gen.  xlix.  3;  Deut.  xxi.  17.  “Cham,”  cf.  Gen. 
x.  6.  Because  peopled  by  the  race  of  Mesraim,  the  son  of  Cham, 
v.  54.  “Holy  border;”  in  text,  gebhul ;  St.  Jerome,  “  terminum 
sanctificatum  suum  ”  (His  hallowed  border).  LXX.,  “  mountain,” 
misled,  perhaps,  by  its  affinity  with  the  Arabic  jibdl  (mountain), 
or,  as  Grabe  surmises,  a  scribe’s  blunder  for  opiov,  liorion  (border). 
“His  holy  border,”  i.e.,  into  the  Holy  Land.  “Yon  mountain,” 
either  Sion,  the  transfer  of  the  Ark  thither  being  regarded  as  the 
great  culminating  act  (cf.  Ps.  lxvii.  (68)  17),  or  (as  better  suiting 
the  parallelism),  “  this  mountain-land  ”  of  Palestine,  cf.  Exod.  xv. 
13,  J7-  v.  55-  “Made  them  fall,”  allotted  to  Israel,  not  the 
heathen ,  but  their  land ,  as  an  inheritance  measured  out  and  par¬ 
titioned  ;  cf.  Num.  xxxiv.  2 ;  Jos.  xxiii.  4.  vv.  56 — 58.  The 
frequent  relapses  of  Israel  under  the  Judges,  v.  57.  “Deceitful 
bow,”  which  disappoints  by  not  hitting  the  mark  aimed  at. 
St.  Jerome,  “Sicut  arcus  inutilis  ”  (as  a  useless  bow).  LXX., 
Vulgate,  “they  were  changed  into  a  crooked  bow,”  mistaking  hi 
(as,  like)  for  b’  (in,  into),  as  is  easily  done.  v.  59.  “And  was 
wroth,”  rendered  here,  as  in  vv.  21,  62,  by  St.  Jerome,  “et  non 
distulit;”  Vulgate  (vv.  59,  62),  “ sprevit”  (He  spurned);  LXX., 
somewhat  freely,  vnepeiSe,  hypereide  (  =  He  slighted);  so  too  in 
v.  62.  Hemistich  2.  LXX.,  e^ovSepwo-e  ( exoudenose ),  rendered 
here  in  Vulgate  “reduced  to  nought,”  but  cf.  Ps.  xiv.  (15)  4,  “set 
at  nought,”  “utterly  set  at  nought.”  St.  Jerome,  “  projecit 
vehementer  Israel”  (cast  forth  Israel  with  violence),  v.  60. 
“  Shilo,”  “  Shiloh,”  “  Shilo  ”  (a  place  of  rest),  a  town  on  a  mountain 
to  north  of  Bethel.  The  Tabernacle  was  there  from  the  time  of 
Josue  (xviii.  10;  Judges  xviii.  31),  till  the  rout  of  Israel  at  Apheq, 
when  the  Ark  fell  into  the  hands  of  the  Philistines  (1  Kings  (Sam.) 
iv.  1 1 ).  It  was  never  brought  back  to  Silo;  the  Tabernacle  was 


324 


PSALM  77  (78). 


removed  to  Nob  (1  Kings  (Sam.)  xxi.),  to  the  house  of  Obededom, 
and  finally  transferred  to  Sion  by  David.  “Pitched;”  Gesenius 
suggests,  “the  tent  [in  which]  He  caused  [His  Name]  to  dwell 
among  men,”  or,  “The  tent  He  placed  among  men.”  v.  61. 
“Strength,”  “glory,”  /.<?.,  the  Ark  wherein  His  might  and  majesty 
were  made  manifest.  In  text  and  St.  Jerome,  “  His  strength,” 
&c.  LXX.,  Vulgate,  “  Their  strength,”  as  Israel  deemed  the 
presence  of  the  Ark  an  earnest  of  victory,  and,  as  the  centre  of 
God’s  self-revelation,  “their  beauty,”  “their  adornment,”  the  Ark 
was  a  token  of  God’s  special  predilection,  v.  63.  “  Fire  ”  of  war, 
as  Num.  xxi.  28.  “Maidens  mourned  not,”  so  LXX.  (Cod. 
Vatican.).  In  other  copies  of  LXX.  the  passive  rendering,  “were 
not  mourned  for,”  seems  to  be  a  correction  suggested  by  “  were 
not  wept  for  ”  of  next  verse.  It  is  most  probable  that  the  original 
reading  was  £7 rrjveOyjcrav,  epeenetheesan  (were  [not]  praised),  which 
agrees  with  Targum,  and  is  that  of  Symmachus  and  Theodotion. 
Aquila,  “were  not  hymned”  (v/ivrjOrjo-av,  hymneetheesan).  No 
weddings,  hence  no  “  marriage-song.”  v.  64.  “  Priests,”  Ophni 
and  Phinees  slain  at  Eben-ezer.1  “  Widows  ”  refers,  perhaps,  to 
the  wife  of  Phinees,  who  died  in  premature  child-birth  (1  Kings 
(Sam.)  iv.  19,  20)  ;  or  the  desolation  caused  by  war  prevented  the 
widows  from  performing  the  usual  funeral  rites  (?).  vv.  65,  66. 
The  several  defeats  of  the  Philistines,  under  Samuel,  Saul,  and 
David,  v.  65.  Z/V.,  “as  a  sleeper.”  He  renews  His  mercies;  cf. 
1  Kings  (Sam.)  vii.  10.  v.  66.  “In  the  hinder  parts,”  literally; 
cf.  1  Kings  (Sam.)  v.  6,  &c.  v.  68.  “Juda,”  perhaps  a  general 
name  for  the  southern  kingdom.  The  sanctuary  was  on  the 
borders  of  Juda  and  Benjamin  ;  the  holy  place  and  altars  stood 
within  the  territory  of  one  tribe,  the  courts  of  the  Temple  extended 
beyond  the  borders  of  the  other;  cf.  Jos.  xv.  63;  Judges  i.  21. 
v.  69.  “  High  places  ”  (Tmo  ramirn ),  but  LXX.,  Targum,  Theo¬ 
dotion,  and  St.  Jerome,  “as  [the  horn]  of  unicorns ,”  reading  remim 
(  =  “ unicorns,”  rather  “buffaloes”).  “Lofty  as  heaven,”  stable 
as  the  earth,  “which  He  founded  for  ever.”  v.  71.  “Ewes  giving- 
suck,”  not  the  sucklings.  “To  tend,”  as  a  shepherd,  v.  72.  His 
government  was  characterized  by  uprightness  (St.  Jerome,  simplici- 
tate)  and  skill  (St.  Jerome,  prudentia  =  practical  wisdom). 

1  ’Eben-“ezer,  “stone  of  help.”  (1  Kings  (Sam.)  iv.  1.) 


PSALM  78  (79). 


325 


PSALM  78  (79). 

1.  A  Psalm  to  Asaph.  0 
God,  the  Gentiles  are- 
come  into  Thine  inherit¬ 
ance  ;  They-have-polluted 
Thy  holy  Temple  ;  They- 
have  -  made  Yerushalaim 
ruinous-heaps  (or,  heaps). 

2.  They-have-given  the 
corpses  of  Thy  servants  [as] 
food  to  the  fowl  of  the 
heavens  :  The  flesh  of  Thy 
godly-ones  to  the  beasts  of 
the  earth.  (1  Machab.  vii.  16, 

1 7-) 

3.  They-have-poured-out 
their  blood  like  water  round¬ 
about  Jerusalem :  And  there- 
was-none  to-bury  [them]. 

4.  We-are-become  a  re¬ 
proach  to  our  neighbours : 
A  scorn  and  derision  to 
those-about  us. 

5.  How  long,  YtfHWeH, 
wilt-Thou-be-angry  for  ever? 
Shall  Thy  jealousy  burn  like 
fire  ? 

6.  Pour-out  Thy  fury 
upon  the  Gentiles  that 
know  Thee  not :  And  on 
the  kingdoms  that  call  not 
upon  Thy  Name. 

7.  For  they-have-devoured 
Ya“aqobh  :  And  laid- waste 
his  pasture. 


PSALM  78  (79). 

1.  A  Psalm  of  Asaph. 
O  God,  the  Gentiles  are- 
come  into  Thine  inherit¬ 
ance  :  They-have-polluted 
Thy  holy  Temple  :  They- 
have  -  made  Jerusalem  a 
store-house  for  fruit. 

2.  They-have-given  the 
corpses  of  Thy  servants  as 
meat  to  the  birds  of  the  sky. 
The  flesh  of  Thy  holy-ones 
to  the  wild-beasts  of  the 
earth. 

3.  They-have-shed  their 
blood  like  water  round 
about  Jerusalem :  And  there- 
was  none  to  bury  [them]. 

4.  We-are  become  a  re¬ 
proach  to  our  neighbours : 
A  scorn  and  a  derision  .to 
them  that  are  round  about 
us. 

5.  How  long,  O  Lord, 
wilt  -  Thou  -  be  -  angry  for 
ever?  Shall  Thy  jealousy 
burn  like  fire  ? 

6.  Pour-out  Thy  wrath 
on  the  Gentiles  that  know 
Thee  not  :  And  on  the 
kingdoms  that  call  not  upon 
Thy  Name. 

7.  For  they-have-devoured 
Jacob:  And  laid  his  place 
waste. 


326 


PSALM  78  (79). 


8.  Remember  not  against 
us  the  iniquities  of  former- 
generations  :  Let  Thy  ten¬ 
der-mercies  speedily  meet 
us  :  For  we  are  exceedingly 
enfeebled. 

9.  Help  us,  O  God  of  our 
salvation,  for  the  glory  of 
Thy  Name  :  And  deliver  us, 
and  cover  over  our  sins  for 
Thy  Name’s  sake. 

10.  Why  should  the  Gen¬ 
tiles  say,  “  Where  is  their 
God  ?  ”  Be  -  there  -  made- 
known  among  the  Gentiles, 
in  our  sight :  Vengeance  for 
the  blood  of  Thy  servants 
which  is-shed  ; 

ir.  Let  the  sighing  of  the 
prisoner  come  before  Thee  : 
According  to  the  greatness 
of  Thine  arm  let-remain 
(i.e.,  keep  alive)  the  sons  of 
death. 

12.  And  render  to  our 
neighbours  sevenfold  into 
their  bosom  :  Their  reproach 
wherewith  they  -  have  -  re¬ 
proached  Thee,  Adonay. 

13.  So  we  Thy  people 
and  the  sheep  of  Thy  pas¬ 
ture  will-give-thanks  to  Thee 
for  ever,  unto  generation  and 
generation,  we- will -declare 
Thy  praise. 


8.  Remember  not  our 
former  iniquities  ;  Let  Thy 
mercies  speedily  meet  us : 
For  we  are  exceedingly 
impoverished. 

9.  Help  us,  O  God  our 
Saviour  ;  and  for  the  glory 
of  Thy  Name,  O  Lord,  de¬ 
liver  us  ;  And  be  merciful 
to  our  sins  for  Thy  Name’s 
sake  ; 

10.  Lest  haply  they 
should  say  among  the  Gen¬ 
tiles,  ‘‘Where  is  their  God?” 
Be  -  there  -  made  -  known 
among  the  Gentiles,  in  our 
sight,  The  avenging  of  Thy 
servants’  blood,  which  is 
shed. 

11.  Let  the  groaning  of 
the  prisoners  come-in  before 
Thee :  According  to  the 
greatness  of  Thy  power  pre¬ 
serve  the  children  of  the 
slain. 

12.  And  render  to  our 
neighbours  sevenfold  into 
their  bosom  :  Their  reproach 
wherewith  they  -  have  -  re¬ 
proached  Thee,  O  Lord. 

13.  But  we  Thy  people 
and  the  sheep  of  Thy  pas¬ 
ture  will  give  thanks  to 
Thee  for  ever.  Throughout 
all  generations  will  we  de¬ 
clare  Thy  praise. 


PSALM  78  (79)- 


327 


The  Psalm  falls  into  no  regular  strophical  divisions.  With 
Ps.  lxxiii.  (74)  it  bewails  a  dire  national  catastrophe,  involving  the 
ruin  of  Jerusalem,  the  massacre  of  its  inhabitants,  and  the  pollu¬ 
tion  of  the  Temple  (vv.  1 — 4).  Next  follows  a  prayer  for  mercy, 
and  for  vengeance  on  the  heathen  enemy  (vv.  5 — 12).  It  closes 
with  a  declaration  of  the  thanksgiving  which  God’s  merciful 
visitation  will  elicit.  In  diction,  subject-matter,  and,  most 
probably,  by  the  date  of  its  composition,  this  Psalm  is  closely 
connected  with  Ps.  lxxiii.  (74).  With  the  same  deep  pathos  and 
picturesqueness  of  description,  both  bewail  the  same  calamity, 
with  this  difference,  however,  that  the  former  lays  special  stress 
on  the  destruction  of  the  Temple,  while  in  this,  the  poet  laments 
the  wholesale  butchery  which  made  the  city  run  with  blood. 
There  are  but  two  periods  in  the  annals  of  the  chosen  race  to 
which  either  can  apply — the  Babylonian  conquest,  and  the  sack 
of  Jerusalem  at  the  time  of  the  Syrian  persecution.  Some  of  the 
Fathers  and  of  the  later  commentators  assign  both  Psalms  to  the 
earlier  period ;  while  not  a  few  of  the  former  deem  it  a  prophecy 
of  the  calamities  the  chosen  nation  were  to  undergo  at  the  hands 
of  Antiochus  Epiphanes.  Failing  the  slightest  proof  that  the  Old 
Testament  canon  was  closed  before  the  Machabsean  era,  and  as 
prophecy  must  not  be  taken  for  granted  under  the  exigencies  of  a 
system,  it  seems  far  more  reasonable  to  regard  it  as  the  plaint  of 
a  cotemporary  poet  mourning  over  the  woes  of  his  fellow-country¬ 
men.  The  “prisoner”  of  v.  11  seems  to  point  to  the  Captivity, 
but  (as  may  be  seen  in  1  Mach.  i.  34)  the  Syrian  army  carried  off 
captives.  That  vv.  6,  7  are  found  almost  word  for  word  in  Jer. 
x  25,  would  settle  the  question,  if  we  could  decide  whether 
Jeremias,  as  is  his  wont,  quotes  from  the  Psalm,  or  vice  versa , 
whether  the  Psalmist  borrowed  from  the  Prophet.  Far  more 
formidable  is  the  objection  urged  by  Thalhofer  and  others 
against  the  later  date ;  vv.  2,  3  of  the  Psalm  are  quoted  in 
1  Mach.  vii.  16,  17,  as  a  Scripture  of  long  standing.  “According 
to  the  word  which  he  [the  Psalmist]  wrote  (eypai/^e,  egrapse ).” 
The  quotation,  save  that  it  confounds  vv.  2,  3,  agrees  with  the 
LXX.  version.  It  may,  however,  be  said  that  the  historian 
believed  the  Psalm  to  have  direct  reference  to  the  calamities  he 
describes. 


328 


PSALM  78  (79). 


v.  1.  “Heaps.”  St.  Jerome,  “in  heaps  of  stones”  (in  acervis 
lapidum ),  in  fulfilment  of  Mich.  iii.  12,  in  the  days  of  Ezechias, 
copied  by  Jer.  xxvi.  18.  LXX.  here  and  in  Mich.  i.  6  (where  the 
Sing,  “heap”  occurs),  “the  shed  of  a  garden-watcher,”  or  “a 
temporary  store-house  for  fruits  ”  newly  gathered,  v.  2.  “  Thy 
saints,”  in  text  chastdhey-kha  ( =  Thy  pious  ones),  the  Assidcei  of 
1  Mach.  vii.  13  being  derived  therefrom.  Israel,  as  set  apart  from 
the  heathen  mass,  and  in  covenant  with  God.  Cf.  St.  Paul  passim , 
who  calls  the  faithful  in  general  “  Saints.”  v.  4.  An  all  but  exact 
repetition  of  Ps.  xliii.  (44)  14,  the  difference  is  only  in  the  first 
word.  Cf.  also  Ps.  Ixxix.  (80)  7.  “Neighbours,”  the  tribes 
dwelling  round  about  the  Holy  Land,  the  Idumseans  especially, 
cf.  Abdias  i.  8 — 14.  v.  5.  “  Like  fire,”  cf.  Deut.  xxxii.  22. 
vv.  6,  7,  quoted  with  a  few  slight  changes  in  Jer.  x.  25,  who 
expands  his  quotation,  “and  consumed  them.”  “  His  pasture.” 
By  Targum  and  Qimchi,  “  His  sanctuary;”  St.  Jerome,  “  decorem  ” 
(beauty,  comeliness),  but  decus  in  Jer.  x.  25,  where  the  same  word 
(; nawe-hu ,  his  pasture)  occurs.  As  adjective,  naweh  -  inhabiting , 
decorous ,  seemly  ;  as  noun,  a  seat ,  a  dwelling  (of  God,  of  men,  of 
animals,  a  pasture ,  where  flocks  lie  down,  and  rest),  Gesenius,  Lex. 
Heb.  s.v.  v.  8.  “Against  us;”  text,  lanii  (“to  us,”  “with  respect 
to  us”),  so  that  we  should  bear  the  penalty.  St.  Jerome,  “our  old 
(vetenwi)  iniquities.”  In  LXX.  the  unusual  position  of  17/xtoi/, 
hee7non  (our,  of  us)  suggests  that  some  blundering  scribe  substi¬ 
tuted  it  for  yjjuuv,  hee77iin  (  -  to,  for  us) ;  pronoun  before  (not  afte7 J 
“iniquities.”  “Meet  us,”  anticipate  our  hopes,  and  that  “speedily,” 
“soon,”  “for  we  are  become  exceedingly  reduced”  (atte7iuati, 
St.  Jerome).  v.  9.  “Cover  over”  (so  lit.),  i.e.,  “overlook,” 
“forgive.”  v.  10.  “Wherefore,”  &c.,  cf.  Joel  ii.  17;  Psalm  cxiii. 
(115)  10  (  =  2).  “In  our  sight,”///.,  “before  our  eyes.”  v.  11. 
“  Prisoner,”  lit.,  “  the  bound-one,”  “  fettered,”  i.e.,  the  nation  in 
captivity  at  Babylon,  or  those  the  Syrians  carried  off.  “  Let 
remain,”  i.e.,  “keep  alive;”  Targum,  “release,”  “let  loose;” 
St.  Jerome,  “relinque”  (  =  leave  Thou,  viz.,  in  life);  LXX., 
TTtpLTroLrjo-ai,  peripoieesai.  “  Posside  ”  of  Vulgate  is  rendered  by 
them  “save,”  “keep  alive,”  Gen.  xii.  12;  Exod.  i.  16.  Codex  of 
Verona,  St.  Augustine,  “recipe  in  adoptionem  ”  ( -  adopt).  “Sons 
of  death  ”  =  those  doomed  to  die.  In  Hebrew  and  Hellenistic 


PSALM  79  (8o). 


329 


Greek,  “son  of”  expresses  a  marked  prominent  trait  of  char¬ 
acter,  “  sons  of  pride,”  “  of  disobedience,”  or  subjection  to  the 
dominion  of  an  outer  influence,  “  sons  of  sorrow,”  &c.  reOava- 
Tw/xev ojv,  tethanatomenon ,  of  LXX.  will  bear  the  rendering  “doomed 
to  die,”  cf.  Plato,  Laws ,  872.  v.  12.  “  Seven-fold,”  for  a  large 
but  indefinite  number.  Our  neighbours  (v.  4)  have  overwhelmed 
us  with  a  deluge  of  woes.  Repay  Thou  them  seven-fold  “  into 
their  bosom.”  So  LXX.,  cL  koX-ttov ,  eis  kolpon.  Roman  and 
Verona  Psalter,  in  sinum ,  instead  of  in  si?iu  of  St.  Jerome  and 
Vulgate. 


PSALM  79  (80). 

1.  For  the  Chief-Musician, 
unto  Shoshannim  “Edhuth, 
to  Asaph,  a  Psalm. 

2.  Shepherd  of  Israel,  give- 
ear,  Who  leadest  Yoseph 
like  a  flock  :  That  sittest-on 
the  Kerubhim,  shine-forth. 

3.  Before  ’Eph’raim,  and 
Bin’yamin,  and  Menashsheh, 
Stir-up  Thy  strength  and 
come  for  our  salvation. 

4.  O  God,  restore  us  :  And 
cause  Thy  face  to  shine,  then 
shall- we-be-delivered. 

5.  YaHWeFL  ’Elohim 
Tsebhaoth  :  How  long  wilt- 
Thou  fume  notwithstanding 
Thy  people’s  prayer  ? 

6.  Thou-feedest  them  with 
the  bread  of  tears :  And 
givest  them  tears  to  drink 
threefold. 


PSALM  79  (80). 

1.  For  the  end,  for  those 
that  shall  be  changed,  a 
testimony  for  Asaph,  a 
Psalm. 

2.  Ruler  of  Israel,  hearken, 
Who  leadest  Joseph  like  a 
sheep :  That  art  throned 
above  the  Cherubim,  mani- 
fest-Thyself 

3.  Before  Ephraim,  and 
Benjamin  and  Manasses. 
Stir-up  Thy  strength  and 
come  to  save  us. 

4.  O  God,  restore  us : 
Show  Thy  face,  then  shall- 
we-be-delivered. 

5.  O  Lord  God  of  hosts  ; 
How  long  wilt  Thou  be 
angry  with  the  prayer  of 
Thy  servant? 

6.  Thou-feedest  us  with 
the  bread  of  tears :  And 
givest  us  tears  to  drink  by 
measure. 


330 


PSALM  79  (8o). 


7.  Thou-makest  us  a  strife 
to  our  neighbours  :  And  our 
enemies  laugh  among  them¬ 
selves. 

8.  O  God  of  Sabaoth, 
restore  us  :  And  cause  Thy 
face  to  shine,  then  shall  we 
be  delivered. 

9.  Thou-broughtest  a  vine 
out  of  Mits’raim  ;  Thou- 
didst-drive  out  the  nations, 
and  plant  it  ; 

10.  Thou  -  didst  -  clear  [a 
way]  before  it :  And  it  took 
deep  root,  and  filled  the  land. 

11.  The  mountains  were- 
covered  by  its  shadow  :  And 
by  its  branches  goodly  cedars 
(lit.,  “  cedars  of  God  ”). 

12.  It  -  sent  -  forth  its 
branches  to  the  sea :  And 
its  shoots  to  the  River. 

13.  Why  hast  -  Thou- 
broken-down  its  fences  :  So 
that  all  that  pass  by  the  way 
pluck  it  ? 

14.  The  boar  out  of  the 
wood  crops  it :  And  the  wild- 
beast  of  the  field  grazes  off 
it. 

15.  God  of  hosts,  turn 
again,  we  pray  Thee  ;  Look- 
down  from  the  heavens,  and 
see  :  And  visit  this  vine, 

16.  And  the  stock  which 
Thy  right-hand  has-planted  : 
And  [look]  on  the  scion 


7.  Thou-makest  us  a  strife 
to  our  neighbours.  And  our 
enemies  deride  us. 

8.  O  God  of  hosts,  restore 
us :  Show  Thy  face,  then 
shall  we  be  delivered. 

9.  Thou  -  didst  -  transplant 
a  vine  out  of  Egypt :  Thou 
didst  cast  out  the  heathen 
and  plant  it. 

10.  Thou  didst  prepare 
a  way  before  it :  And  didst 
cause  its  roots  to  strike,  and 
it-filled  the  land  : 

11.  The  shadow  thereof 
covered  the  mountains  :  And 
its  boughs  goodly  cedars. 

12.  It  -  sent  -  forth  its 
branches  to  the  sea  :  And  its 
shoots  to  the  River. 

13.  Why  hast  -  Thou  - 
broken-down  its  fence  ?  So 
that  all  that  pass  by  the  way 
pluck  it  [?]. 

14.  The  boar  out  of  the 
wood  has-ravaged  it :  And 
the  wild-beast  of  the  waste 
grazes  ofif  it. 

15.  God  of  hosts,  turn,  we 
pray  Thee  ;  Look  -  down 
from  heaven,  and  see  :  And 
visit  this  vine, 

16.  And  fully-restore  that 
which  Thy  right-hand  has 
planted.  And  [look]  upon 


PSALM  79  (8o). 


331 


Thou  -  didst  -  strengthen  for 
Thyself. 

17.  It  is  burnt  with  fire,  it 
is  cut  down  :  They-perish  at 
the  rebuke  of  Thy  counten¬ 
ance. 

18.  Let  Thy  hand  be  upon 
the  man  of  Thy  right-hand  : 
Upon  the  son  of  man  Thou- 
didst-strengthen  for  Thyself ; 

19.  So  will  we  not  go-back 
from  Thee  :  Quicken  us,  and 
we-will-call-upon  Thy  Name. 

20.  YaUWeU  ’Elohim 
Tsebhaoth,  restore  us  :  And 
cause  Thy  face  to  shine, 
then  shall-we-be-delivered. 


the  son  [of  man]  whom 
Thou  -  didst  -  strengthen  for 
Thyself. 

1 7.  It  is  burnt  with  fire 
and  dug-up  :  At  the  rebuke 
of  Thy  countenance  they- 
shall-perish. 

18.  Let  Thy  hand  be  upon 
the  man  of  Thy  right-hand  ; 
Upon  the  son  of  man  whom 
Thou  -  didst  -  strengthen  for 
Thyself ; 

19.  So  will  we  not  depart 
from  Thee  :  Thou  -  shalt  - 
quicken  us,  and  we-will-call- 
upon  Thy  Name. 

20.  O  Lord  God  of  hosts, 
restore  us  :  Show  Thy  face, 
then  shall-we-be-delivered. 


It  is  difficult  to  assign  a  definite  historical  situation  for  this 
Psalm,  all  that  is  certain  is  that  it  was  composed  at  the  time  of  a 
great  national  calamity.  The  addition  to  the  Title  in  LXX. 
(“  concernmg  the  Assyrian ”  —  vnep  tov  ’ Ao-avpiov ,  hyper  ton 
Assyriou )  seems  to  identify  it  with  one  of  the  Assyrian  invasions. 
The  mention  of  Joseph  and  of  the  three  tribes  in  v.  2,  has  led 
to  the  supposition  that  it  was  a  prayer  of,  or  for,  the  tribes  of 
the  northern  kingdom,  after  its  subversion  by  the  Assyrians. 
While  by  other  commentators,  both  ancient  and  modern,  it  is 
referred  to  the  period  of  the  Machabsean  struggle.  Much  may 
be  said  for  the  view  connecting  this  poem  with  the  situation 
foretold  in  Osee  (Hosea)  v.  5,  &c.  The  recurring  refrain  of 
vv.  4,  8,  and  20,  expressed  with  increased  earnestness  at  each 
repetition,  divides  the  Psalm  (1)  into  a  prayer  for  the  nation  ; 
(2)  a  remonstrance;  (3)  the  parable  of  the  Vine. 

v.  2.  “Joseph,”  the  preserver,  and  second  forefather  of  the 
nation,  a  name  linked  with  memories  and  lessons  of  unswerving 


332 


PSALM  79  (8o). 


fidelity  under  trial.  An  allusion  here  to  Gen.  xlviii.  15  ;  xlix.  24, 
whence  the  imagery  of  the  Psalm  is,  for  the  most  part,  borrowed. 
“On  the  Cherubim,”  or,  “Who  dwellest  above  the  Cherubim,” 
i.e.,  the  indwelling  of  God  in  the  Temple,  and  tokens  of  His 
presence  therein,  signified  by  the  Talmudic  term,  Shekhinah 
( =  Shechinah),  cf.  Ps.  xlix.  (50)  2,  in  the  text.  “  Shine-forth,” 
alludes  to  the  bright  cloud  over  the  Cherubim  in  the  Holy  of 
Holies.  v.  3.  See  Num.  ii.  18 — 24.  The  three  tribes  here 
named  were  stationed  immediately  behind  the  Ark,  i.e.,  to  the 
west  of  the  Most  Holy  Place,  in  the  march  through  the  desert. 
As  in  the  Egyptian  temples,  so  in  the  Tabernacle,  and  later  on, 
in  the  Temple,  the  inner  sanctuary  was  at  the  western  end.  As 
Thalhofer  observes,  the  terms  of  this  prayer  (vv.  2,  3)  are  incom¬ 
patible  with  the  supposition  that  it  was  uttered  during  exile  or 
captivity.  v.  5.  “Fume,”  “smoke,”  so  too  St.  Jerome;  cf. 
Ps.  lxxiii.  (74)  1.  “Why  does  thine  anger  (/it.,  “nostril”)  smoke?” 
&c.  “Against  the  prayer;”  St.  Jerome,  u  ad  orationem  ”  (at  the 
prayer);  St.  Augustine,  “ in  orationem”  (against  the  prayer),  v.  6. 
“Tears,”  cf.  Ps.  xli.  (42)  4.  “Threefold  [draught],”  so  Targum 
and  St.  Jerome,  “  tripliciter.”  In  text,  shalish ,  meaning  (1)  the 
third  of  a  measure,  dry  or  liquid  (of  an  ephah  probably,  cf. 
“quart”);  (2)  a  triangle  (musical  instrument);  (3)  a  soldier  of 
the  third  rank.  Cf.  Prov.  xxii.  20;  Isai.  xl.  12,  V shalish.  vv. 
9 — 17.  The  history  of  Israel  is  set  forth  in  a  parable,  which  is 
met  with  in  Isaias,  Jeremias,  and  Ezechiel ;  cf.  St.  John  xv.  1 — 6, 
where  it  is  spoken  of  “  the  Israel  of  God.”  It  is  hardly  to  be 
doubted  that  there  is  a  reminiscence  here  of  the  blessing  of 
Joseph,  Gen.  xlix.  22  (cf.  v.  16,  infra ,  “the  son,”  “the  bough”  [?]). 
v.  9.  “  Thou  broughtest  ”  =  Thou  transplantedst,  “  Drive  out  ” 
(cf.  Ps.  xliii.  (44)  3).  v.  10.  “Clear  a  way;”  St.  Jerome,  “Thou 
preparedst  [a  way]  before  it,”  by  exterminating  the  Chanaanites ; 
cf.  clearing  the  soil  of  stones,  &c.  Cf.  Isai.  v.  2,  “  Thou  madest- 
room  before  it.”  “Deep  root;”  the  text  may  be  rendered,  “Thou- 
madest  its  root  to  strike  root,”  or  “  it  made  its  root,”  &c. 
vv.  11,  12.  The  boundaries  of  the  Holy  Land;  “mountains”  to 
the  South  of  Juda ;  “  cedars  ”  of  Libanus  to  the  North;  “sea” 
(Mediterranean)  to  West;  “  River  ”  (Euphrates)  to  East.  v.  12. 
Cf.  Ps.  lxxi.  (72)  8.  An  allusion  here  to  3  (1)  Kings  iv.  24.  In 


PSALM  79  (8o). 


333 


Solomon’s  time,  the  borders  of  Israel  extended  from  Tiphsah 
( -  Thapsacus),  on  the  west  bank  of  the  Euphrates,  “even  to 
Gaza.”  Cf.  Deut.  xi.  24;  Jos.  i.  4.  v.  13.  See  Ps.  lxxxviii.  (89) 
41,  42;  cf.  Isai.  v.  5.  v.  14.  “Crops  it,”  the  corresponding 
verb  occurs  nowhere  else,  so  the  various  renderings  are  more  or 
less  conjectural.  St.  Jerome,  St.  Augustine,  and  Psalter  of  Verona, 
“  vastavit,”  “  devastavit  ”  (ravaged).  “  Singular  ”  (sic)  wild-beast  of 
Douai  version  is  due  to  an  unintelligent  rendering  of  LXX.,  /xovtos 
ay p los,  monios  agrios ;  monios ,  “  solitary  ;  ”  agrios ,  “wild  ”  is  glossed 
by  Hesychius,  “the  wild  boar,  which  herds  not  with  others,”  it 
commits  its  depredations  alone.  With  a  view  to  the  parallelism  of 
the  two  hemistichs,  LXX.  have  given  to  “  the  boar  out  of  the 
wood  ”  its  other  name,  of  frequent  occurrence  in  Greek  writers. 
Ziz  in  text  means  “any  moving  thing,”  taken  here  poetically  for 
“wild  beasts.”  v.  16.  The  initial  word  occurs  here  only,  hence  it  is 
by  some  (St.  Jerome,  “root;”  Qimchi,  “plant;”  Targum,  “bough,” 
or  “shoot”)  taken  for  a  noun  governed  by  “visit”  of  v.  15;  by 
Rabbis  and  others  it  is  construed  as  the  Imperative  of  an 
uncertain  verb.  “Protect,”  “perfect,”  of  LXX.  and  Vulgate  = 
“  Restore.”  “  Son,”  in  text  ben.  If  taken  literally,  the  metaphor 
is  dropped ;  if  rendered  “  branch,”  or  “  scion  ”  (as  in  Gen.  xlix. 
22),  according  to  Qimchi  and  others  “of  that  ilk,”  and  Ewald, 
the  ambiguity  of  the  word  serves  as  a  transition  to  the  following 
verses.  Targum,  “and  [look  upon]  King  Messiah.”  In  the  literal 
sense  it  means  Israel  (see  Exod.  iv.  22;  Osee  xi.  1).  “  Madest 

strong,”  Gesenius  (s.vl),  “hast  chosen  for  Thyself.”  v.  17.  “They 
perish,”  i.e.,  “the  Israelites.”  v.  18.  “Man  of  right  hand,”  under 
God’s  special  favour  and  protection  (cf.  Deut.  xxxiii.  12).  “The 
son  of  man,”  a  Messianic  title,  but  the  reference  to  v.  26  favours 
the  conclusion  that  the  chosen  nation  is  here  meant.  v.  19. 
“  Quicken  us,”  our  existence  as  a  nation  is  in  extreme  peril,  our 
deliverance  therefore  will  be  a  restoration  to  life. 


334 


PSALM  80  (8l). 


PSALM  80  (81).  PSALM  80  (Si). 


1.  For  the  Chief-Musician, 
on  the  Gittith,  to  Asaph. 

2.  Sing-joyfully  to  God 
our  strength  :  Raise-a-shout 
to  the  God  of  Jacob. 

3.  Raise  a  psalm,  and 
sound  the  timbrel  :  The 
pleasant  kinnor  with  the 
nabhel. 

4.  Blow  the  shophar  at  the 
new-moon  :  At  full-moon, 
on  the  day  of  our  feast. 

5.  For  it  is  a  statute  for 
Israel :  An  ordinance  [due] 
to  the  God  of  Jacob. 

6.  He-appointed  it  as  a 
testimony  in  Joseph,  When 
He  went-forth-over  the  land 
of  Mitsraim  :  The  saying, 
“  I-know-not,”  I-will-hear. 

7.  I-removed  his  shoulder 
from  the  burden  :  His  hands 
were-quit  of  the  task-basket. 

8.  In  the  affliction  thou- 
calledst,  and  I  -  delivered 
thee,  I-will-answer  thee  in 
the  thunder-covert  :  I-will- 
prove  thee  at  the  waters  of 
Meribhah.  Selah. 

9.  Hear,  O  My  people,  and 


1.  For  the  end,  concerning 
the  wine-presses,  A  Psalm 
of  Asaph.1 

2.  Exult  ye  in  God  our 
helper  :  Shout-joyfully  to 
the  God  of  Jacob. 

3.  Take  up  a  psalm,  and 
bring-hither  the  timbrel : 
The  pleasant  psaltery  with 
the  harp. 

4.  Blow  the  trumpet  at 
the  new  moon  :  On  the 
auspicious  day  of  your 
feast. 

5.  For  it  is  an  obligation 
for  Israel :  And  an  ordi¬ 
nance  [due]  to  the  God  of 
Jacob. 

6.  A  testimony  He-ap¬ 
pointed  it  in  Joseph  ;  When 
he  came  forth  out  of  the 
land  of  Egypt :  He-heard  a 
language  he  knew  not. 

7.  He  freed  his  back  from 
burdens :  His  hands  had- 
slaved  with  the  task-basket. 

8.  In  distress  thou-calledst 
on  Me,  and  I  delivered  thee. 
I  heard  thee  in  the  storm- 
covert  :  I  proved  thee  at  the 
water  of  Strife  (contradic¬ 
tion). 

9.  Hear,  O  My  people, 


1  Cod,  Alcxandrin.  “to  (for)  David." 


PSALM  80  (8l). 


335 


I-will-testify  to  thee  :  Israel, 
if  thou  would’st  but  listen  to 
Me! 

10.  There  shall  no  strange 
god  be  in  thee :  And  thou 
shalt  not  bow-down  to  the 
god  of  a  stranger. 

11.  I  am  YtfHW^H  thy 
God,  Who  brought  Thee  up 
out  of  the  land  of  Mits’raim  : 
Open-wide  thy  mouth,  and 
I -will-fill  it. 

12.  But  My  people  heark¬ 
ened  not  to  My  voice  : 
Israel  would  not  [obey]  Me. 

13.  So  I-gave  them  up  to 
the  obduracy  of  their  heart : 
That  they -should-walk  in 
their  own  counsels. 

14.  Oh  that  My  people- 
would-hearken  to  Me  :  That 
Israel  would  walk  in  My 
ways  ! 

15.  Suddenly  would- 1  - 
subdue  their  enemies  :  And 
turn  My  hand  on  their  adver¬ 
saries. 

16.  The  haters  of  YaH- 
W^H  should-crouch  before 
Him  :  And  their  time 
should-be  for  ever. 

17.  Surely  He  fed  him 
with  the  fat  of  wheat :  And 
with  honey  out  of  the  rock 
would-I-satisfy  thee. 


and  I-will-testify  to  thee : 
Israel,  if  thou  would’st  but 
hearken  to  Me ! 

10.  There  shall  no  new 
god  be  in  thee.  Neither 
shalt  thou  worship  a  strange 
god. 

11.  For  I  am  the  Lord 
thy  God,  Who  brought  thee 
out  of  the  land  of  Egypt. 
Open  thy  mouth  wide,  and 
I  will  fill  it. 

12.  But  My  people  heark¬ 
ened  not  to  My  voice : 
Israel  gave  no  heed  to  Me. 

13.  So  I-let-them  go  after 
the  lusts  of  their  own  heart : 
They  went  on  in  their  own 
devices  [or,  They  will  go 
on,  &c.]. 

14.  Had  My  people  heark¬ 
ened  to  Me :  If  Israel  had 
walked  in  My  ways. 

15.  Soon  would  I -have - 
humbled  their  enemies  : 
And  have  laid  My  hand 
on  those  that  afflicted  them. 

16.  The  enemies  of  the 
Lord  should  have  lied  to 
Him  :  But  their  time  shall- 
be  for  ever. 

17.  And  He  fed  them  with 
the  fat  of  wheat  :  And 
satisfied  them  with  honey 
out  of  the  rock. 


336 


PSALM  8o  (8l). 


The  date  and  name  of  the  author  of  this  poem  are  hopelessly 
lost  to  us.  Its  title  and  resemblance  to  Pss.  lxxvi.  (77),  lxxvii. 
(78),  must  not  be  taken  to  favour  the  conclusion  that  it  is 
contemporaneous  with  either.  To  what  Feast  or  Feasts  does  the 
poet  refer?  The  solution  depends  on  the  interpretation  given  to 
the  words  in  the  text  (v.  4),  corresponding  to  “  new-moon— full- 
moon.”  The  distinct  mention  of  the  deliverance  from  Egypt 
favours  the  reference  to  the  Passover.  But  many  eminent  critics 
connect  the  exhortation  of  the  Psalm  with  the  Feast  of  Trumpets, 
Tishri  1st,  the  beginning  of  the  civil  year  (  =  September,  October), 
Rosh  hashshanah  (  =  the  head,  i.e.,  beginning  of  the  year),  and 
with  the  Feast  of  Tabernacles  (Tishri  15 — 22).  In  Lev.  xxiii. 
24,  25;  Num.  xxix.  1,  &c.,  Israel  is  commanded  to  keep  “the 
new  moon  ”  of  the  seventh  month  of  the  ecclesiastical  year,  with 
loud  music,  the  blowing  of  cornets,  with  extra  sacrifices,  and  the 
observance  of  strict  sabbatical  rest  from  labour,  hence  its  usual 
name,  “  the  Day  of  the  trumpet-blast.”  As  may  be  gathered 
from  Exod.  xix.  16,  19;  Osee  v.  8;  viii.  1 ;  Joel  ii.  1 ;  cf.  1  Cor. 
xv.  52  ;  1  Thess.  iv.  15,  the  trumpet-blast  is  a  symbol  of  God’s 
coming  in  judgment.  Tishri  10  was  “the  day  of  expiation” 

(  —ydm  kippurim).  The  Feast  of  Tabernacles — “  our  feast,”  v.  4 — 
was  both  a  harvest-home  and  “  memorial  ”  ( zikhron ,  Lev.  xxiii. 
24)  of  God’s  fostering-care  during  the  desert-pilgrimage.  The 
Psalm  is  to  this  day  sung  in  the  synagogues  on  the  Jewish  New 
Year’s  day. 

v.  3.  “Sound  the  timbrel;”  in  text,  “Give  the  timbrel,”  and 
the  other  instruments.  Nabhel ,  a  kind  of  lyre,  said  by  St.  Jerome 
to  have  the  form  of  an  inverted  equilateral  triangle,  v.  4.  Shophar , 
a  cornet,  or  trumpet,  usually  made  of  a  cow’s  or  ram’s  horn,  still 
used  in  the  services  of  the  Synagogue.  “  New  moon,”  in  old 
Latin  Psalters,  “  in  the  beginning  of  the  month.”  “  At  the  full 
moon  St.  Jerome,  “in  the  middle  of  the  month  by  others,  on 
the  appointed  festival  (cf.  Prov.  vii.  20).  Hupfeld’s  rendering, 
“  Blow  the  cornet  at  the  new  moon  of  the  seventh  month,  in 
preparation  for  the  festival  of  the  full  moon  of  the  month,”  viz., 
“Tabernacles.”  Targum,  “Sound  the  horn  in  the  month  of 
Tishri,  at  the  time  when  the  moon  covers  itself  (viz.,  new  moon), 
in  the  days  of  our  feasts.”  v.  5.  Statute,  i.e.t  the  praise  and 


PSALM  80  (8l). 


337 


jubilation  and  festival  of  vv.  2,  3  are  of  Divine  appointment. 
“  Ordinance  {lit.,  “judgment”)  due  to  the  God  of  Jacob,”  rather 
than  “of  the  God,”  &c.  v.  6.  “Testimony,”  a  manifestation  of 
the  Divine  will,  commonly  used  of  the  whole  code  of  laws,  not, 
as  here,  for  a  single  law.  “Joseph,”  inciy  indicate  that  the  poet 
belonged  to  the  northern  kingdom.  “  When  He  (  =  God)  went 
forth  [in  judgment],  over  [not  “ out  of,”  as  LXX.  wrongly] 
Egypt”  (cf.  Exod.  xi.  4;  xii.  12).  Hemistich  2  of  this  verse 
reads  literally  thus  :  “  A  lip  ( =  language,  saying)  I  know  not, 
I  will  hear.”  LXX.  renders  this  and  v.  7  as  a  merely  historical 
reference.  What  language?  Some  ascribe  it  to  the  poet’s 
identifying  himself  with  Israel  of  the  bondage  and  Exodus ;  cf. 
Ps.  cxiii.  (114)  1  (“From  a  people  of  strange  tongue”),  an 
identification  recommended  by  the  present  Passover  ritual, 
conformably  with  Exod.  xiii.  8.  Others  take  it  as  the  utterance 
of  the  poet  describing,  in  his  consciousness  of  the  Divine  afflatus , 
a  language,  intelligible  indeed,  but  hitherto  unknown  to  him, 
because  it  is  Divine.  Again,  the  Psalmist  sums  up  in  his  own 
person,  the  whole  of  Israel,  who,  at  Sinai,  received  a  full  revela¬ 
tion  of  One  until  then  but  little  known.  So  Delitzsch,  Hupfeld, 
and  seemingly,  LXX.  (cf.  Acts  vii.  25).  Lowe  and  Jennings 
suggest  that,  with  the  verses  following,  it  is  the  utterance  of  God 
passing  over  Egypt  in  wrath,  resolved  to  notice  and  to  punish 
(  =  “  I  will  hear”)  the  saying  of  Pharaoh,  “I  know  not  YtzHW^H” 
(Exod.  v.  2).  As  they  truly  observe,  of  the  numerous  attempted 
explanations,  this  alone  does  not  necessitate  a  change  in  the 
reference  of  the  1st  Person  here,  and  in  that  of  the  verses  following, 
v.  7.  “His  hands,”  &c.,  “were  quit  of;”  lit.,  “passed  away 
from  ;  ”  “  recesserunt  a  cophino  ”  of  St.  Jerome.  LXX.,  “  slaved  ” 
{servierunt  of  Vulgate)  is  due  to  their  reading  d  instead  of  r  in 
the  corresponding  verb  in  text,  two  letters  easily  confounded  in 
Hebrew  script.  “Basket;”  in  text,  dudh  ;  either  (1)  a  basket,  or 
(2)  a  pot.  Baskets  wherein  the  Israelites  carried  clay,  or  baked 
bricks,  suspended  at  each  end  of  a  yoke  laid  across  the  shoulder. 
Specimens  are  found  painted  on  the  tombs  at  Thebes.  Targum, 
“His  hands  were  freed  from  casting  clay  into  the  baking-pot;” 
cf.  1  Kings  (Sam.)  ii.  14;  Job  xli.  31,  “pot,”  “caldron.”  v.  8. 

“  I -will-answer,”  “  I-will-prove,”  may  also,  as  is  far  more  usual,  be 


W 


338 


PSALM  80  (8l). 


rendered  in  the  past.  “I  answered,”  “addressed,”  “declared 
My  Law,”  to  be  referred  to  the  Sinaitic  Theophany ;  Exod.  xx. 

1 8,  21.  “Waters  of  Strife,”  it  matters  not  whether  Exod.  xvii.  7, 
or  Num.  xx.  13,  be  here  meant.  The  purpose  of  the  several 
desert  trials  (cf.  Exod.  xvi.  4)  is  here  set  forth.  The  mention 
here  of  the  people’s  sin  prepares  the  way  for  the  following  exhorta¬ 
tion  and  expostulation.  v.  9.  “  Hear  ”  =  (cf.  Deut.  v.), 

the  second  promulgation  of  the  Decalogue,  v.  n.  “Open  thy 
mouth  wide;”  glossed  by  Qimchi,  “Only  hearken  to  Me,  and 
ask  what  thou  wilt.”  “  Open  wide,”  suggested  by  the  nestlings 
opening  their  beaks  to  be  fed  by  the  parent  bird.  v.  12.  “And 
Israel  was  not  willing  towards  Me,”  “not  willing  to  obey  Me.” 
“  Would  not  oblige,  gratify  Me,”  is  perhaps  as  close  to  the  sense. 
St.  Jerome,  “believed  Me  not.”  v.  13.  “  Let  go,”  used  of  slaves, 
captives ;  giving  over  to  sin,  the  direst  of  God’s  punishments, 
v.  14.  “Had  My  people.”  “If”  were  better  rendered  as  an 
Optative  particle.  “Would  that,”  &c.  A  transition  here  from 
the  history  of  the  past,  to  warn  his  contemporaries  of  the  con¬ 
sequences  of  their  continuance  in  the  ways  of  their  forbears,  v.  15. 
“  Suddenly,  ”  shortly,  quickly.  LXX.,  iv  t<2  /jLrjSevc,  en  to  meedeni  (in 
no  time);  St.  Jerome,  “Quasi  nihilum”  (as  mere  nothing);  Vulgate, 
“at  no  cost,  with  no  trouble  would  I  put  down,”  &c.  v.  16. 
“  Haters  of  YH,”  because  enemies  of  His  people.  “  Submit,” 
“crouch,”  ///.,  “  lie  to  Him”  i.e.,  yield  feigned  submission. 
“  Their  time,”  according  to  Targum  and  Qimchi,  the  time,  /.<?., 
the  blessed  lot,  prosperity  of  Israel ;  but  Rashi,  Aben  Ezra,  the 
punishment  of  the  haters  of  God’s  people;  so,  too,  Theodoret. 
v.  17.  “  He  fed  thee,”  &c.,  rendered  as  a  past  in  LXX.,  Syriac,  and 
Vulgate;  borrowed  from  Deut.  xxxii.  12,  13.  “Fat  of  wheat,” 
the  finest  of  wheat.  Targum,  “goodness  of  bread.”  “Would 
I  satisfy,”  as  I  dealt  bountifully  with  your  fathers,  so  will  I  deal 
with  you,  if  you  but  hearken  to  Me.  Needless  to  render  it  in  the 
past,  as  it  supplies,  as  rendered  here,  the  connection  with  vv. 
14 — 16. 


PSALM  8 1  (82). 


339 


PSALM  81  (82). 

1.  A  Psalm,  to  Asaph. 
’Elohim  takes-His-stand  in 
the  assembly  of ’El :  In-the- 
midst  of  the  ’Elohim  He- 
judges. 

2.  How  long  will  -  ye  - 
judge  unjustly :  And  raise 
the  face  of  the  wicked  ? 
Selah. 

3.  Judge  the  helpless  and 
the  orphan :  Do-justice  to 
the  afflicted  and  needy  : 

4.  Rescue  the  helpless  and 
poor  :  From  the  hand  of  the 
wicked  deliver  [them]. 

5.  They-know  not,  and 
they  understand  not ;  In 
darkness  they  walk-to-and- 
fro.  All  the  foundations  of 
the  earth  are-moved. 

6.  I,  even  I,  said,  Ye  are 

’Elohim  :  And  sons  of 

“El’yon  all  of  you. 

7.  Yet  like  mortal-man 
must-ye-die:  And  in  the 
same  way,  ye  Princes,  shall- 
ye-fall. 

8.  Arise,  O  God,  judge 
Thou  the  land  :  For  THOU 
shalt  inherit  all  the  nations. 


PSALM  81  (82). 

1.  A  Psalm  of  Asaph. 

God  takes-His-stand  in  the 
assembly  of  gods  :  He 

judges  gods  in  the  midst 
[of  them]. 

2.  How  long  will- ye  - 
judge  unjustly  :  and  accept 
the  persons  of  sinners  ? 

3.  Judge  the  needy  and 
the  orphan  :  Do-justice  to 
the  lowly  and  poor. 

4.  Rescue  the  needy  :  And 
deliver  the  poor  out  of  the 
hand  of  the  sinner. 

5.  They  know  not,  nor 
understand  :  They  walk  on 
in  darkness  :  All  the  foun¬ 
dations  of  the  earth  are- 
shaken. 

6.  I  Myself  have-said,  Ye 
are  gods  :  And  all  of  you 
sons  of  the  Most  High. 

7.  But  like  men  must-ye- 
die  :  And  fall  like  one  of  the 
princes. 

8.  Arise,  O  God,  judge 
the  land  :  For  THOU  shalt 
inherit  all  nations. 


There  is  no  direct  clue  to  the  date  or  authorship  of  this 
Psalm.  As  in  most  of  those  inscribed  “to  Asaph,”  God  appears 
as  Judge,  doing  judgment  on  Israel,  and  on  the  nations  of  the 
earth.  The  present  Psalm  is  a  solemn  rebuke  addressed  by  God, 


340 


PSALM  8 1  (82). 


or  by  the  poet  in  His  Name,  to  those  of  His  representatives  who 
degraded  the  administration  of  justice  by  partiality  and  bribery. 
The  analysis  of  the  Psalm  presents  no  difficulty.  The  judges  are 
warned  that  He,  whose  Name  they  bear,  watches  and  presides 
over  their  tribunals ;  they  are  appealed  to  to  discharge  their  duty 
fairly  and  impartially,  but  in  vain  ;  in  heart  and  mind  they  are 
hopelessly  corrupt.  The  sublime  dignity  they  desecrate  will  not 
screen  them  trbm  the  common  lot  of  mankind.  Lastly,  God  is 
entreated  to  exercise  the  functions  so  wofully  perverted  by  those 
who  bear  His  Name. 

v.  1.  “Assembly  of  God  ”  =  His  assembly.  “Congregation  of 
YHWH  ”  is  frequently  applied  to  Israel  generally ;  the  assembly 
that  met  for  judgment  is  called  “  the  assembly  of  the  people 
of  God”  (Judges  xx.  3).  The  assembled  judicature  is  an 
assembly  of  God,  because  convoked  and  commissioned  by 
Him.  “In  the  midst  of  the  ’Elohim  He  judges.”  LXX.,  Vulgate, 
St.  Jerome,  “  In  the  midst  [of  them]  He  judges  the  gods.”  Gods, 
the  judges  are  thus  designated,  Exod.  xxi.  6 ;  xxii.  8,  28.  In  all 
monarchical  countries  the  judge  is  the  direct  impersonation  of 
the  sovereign ;  at  the  time  this  name  was  thus  applied,  God  was 
the  sole  sovereign  of  Israel.  “  Takes  His  stand,”  cf.  Isai.  iii. 
13 — 15  ;  Josaphat’s  charge,  2  Par.  (Chron.)  xix.  5 — 7.  v.  2. 
“  How  long  ?  ”  “  Quousque  tandem  ”  of  Cicero,  1  Cataline. 
“Judge  unjustly;”  lit.,  “judge  iniquity,”  the  common  Arabic 
and  Hebrew  idiom  whereby  the  noun  in  Accusative  is  taken 
adverbially.  “  Raise  [lift  up]  the  face  [///.,  “  faces”]  of  any  one” 
=  primarily,  “to  comfort,'’  “to  favour,”  to  show' partiality.  LXX., 
“  Accept  the  person,”  which  has  passed  into  the  New  Testa¬ 
ment  idiom,  v.  3.  “ Judge,”  vindicate  the  rights  of,  &c.  “Do 
justice,”  give  them  their  due,  not  necessarily  “acquit.”  v.  4. 
The  expostulation  falls  dead,  these  men  are  morally  blind. 
“Foundations”  of  the  land,  of  the  Jewish  polity,  of  social  order, 
whereof  justice  is  the  mainstay,  cf.  Zach.  viii.  16.  v.  6.  “I 
myself,”  emphatic.  “Sons  of  God,”  angels  so  called,  Gen.  vi.  2  ; 
Dan.  iii.  25.  It  expresses  here  an  elevation  above  the  rank  of 
the  common  of  mankind,  official,  not  personal,  as  is  showm  in 
v.  7.  In  St.  John  x.  34 — 38,  our  Lord  grounds  on  this  verse  an 
argument  a  minor i  ad  majus.  v.  7.  “  For  all  that,  like  mortal-man 


PSALM  82  (83). 


341 


[  =  “the  rest  of  men  ; ”  in  text,  'ctd-ham,  rendered  as  a  proper  name 
by  St.  Jerome  and  Rashi]  must  ye  die.  And  like  one  of  the 
Princes  [sarim  in  text],”  &c.  To  avoid  the  anti-climax,  Ewald 
proposes,  “  And  fall,  ye  Princes,  together  ”  ( together ,  instead  of 
“like  one”).  Lowe  and  Jennings  suggest,  “And  in  the  same 
way,  O  Princes,  shall  ye  fall.”  The  sarim,  or  heads  of  tribes, 
with  the  Elders  or  heads  of  subdivisions  of  tribes,  shared 
with  the  Levites  the  judicial  office.  In  the  regal  period,  in  the 
reigns  immediately  preceding  the  Captivity,  the  sarim  appear  as 
an  influential  political  body,  and  in  the  reign  of  Sedecias,  they 
seem  to  exercise  the  functions  of  a  privy  council,  and  of  a 
collective  judicature  (cf.  2  Chron.  xxviii.  21;  Jer.  xxvi.  10,  16). 
It  is  possible  that  this  Psalm  belongs  to  the  period,  when  the 
sarim  were  the  chief  members  of  the  judicature,  a  period  of 
disorganization  and  of  hopeless  decay,  which  the  Babylonian 
Conquest  brought  to  a  fitting  close,  v.  8.  The  prayer  comprises 
not  only  the  Jews,  but  “all  nations.” 


PSALM  82  (83). 

1.  A  Song,  a  Psalm,  to 
Asaph. 

2.  O  God,  let  [there]  not 
[be]  silence  to  Thee  :  Hold 
not  Thy  peace,  and  be  not 
still,  O  God. 

3.  For,  lo,  Thine  enemies 
make-an-uproar.  And  Thy 
haters  have -lifted -up  the 
head. 

4.  Against  Thy  people 
they-plot  craftily  :  And  con- 
sult-together  against  Thy 
hidden-ones. 

5.  They -say,  Come,  and 
let  -  us  -  cut  -  them  -  off  from 


PSALM  82  (83). 

1.  A  song  of  a  Psalm  for 
Asaph. 

2.  O  God,  who  is  like  to 
Thee?  Be  not  silent,  neither 
be-Thou  still,  O  God. 

3.  P'or,  lo,  Thine  enemies 
make-an-uproar  :  And  they 
that  hate  Thee  have-lifted- 
up  the  head. 

4.  Against  Thy  people 
they-plot  malignantly  :  And 
consult  together  against  Thy 
saints. 

5.  They-say,  Come,  and 
let-us-extirpate  them  from 


342 


PSALM  82  (83). 


[being]  a  nation  :  And  that 
the  name  of  Israel  be- 
remembered  no  more. 

6.  For  they-have-devised- 
a-counsel  together :  That 
they-may-make  a  compact 
against  Thee  : 

7.  The  tents  of  ’Edhom, 
and  of  the  Yish’me“elim 
(i.e.,  Ismaelites),  Moabh,  and 
the  Hagh’rim  ; 

8.  Gebhal,  and  “Ammon, 
and  “Amaleq  ;  Pelesheth, 
with  the  inhabitants  of 

'T'  A 

1  sor ; 

9.  Ashshur  also  is-joined 
with  them  :  They-have-been 
an  arm  to  the  sons  of  Lot. 
Selah. 

10.  Do-Thou  to  them  as 
to  Midh’yan  :  As  to  Sis’ra, 
as  to  Ya-bhin,  at  the  torrent 
of  Qishon, 

11.  [Who]  were-destroyed 
at  “Eyn-Dor :  They-became 
dung  for  the  ground. 

12.  Make  them  —  their 
nobles — as  “Orebh  and  as 
Zeebh  :  Yea,  as  Zebach,  and 
as  Tsahmunnahh  all  their 
kings, 

13.  Who  said,  Let  us  take 
to  ourselves  as  a  possession  : 
The  dwelling-places  of  God. 

14.  My  God,  make  them 
like  dust  -  whirled  -  about  : 
Like  straw  before  the  wind. 

15-  As  a  fire  [that]  burns 


among  the  nations :  And 
let  the  name  of  Israel  be- 
remembered  no  more. 

6.  For  they  -  have  -  taken- 
counsel  with  -  one  -  consent : 
Together  they-have-made  a 
confederacy  against  Thee : 

7.  The  tents  of  the  Idu- 
maeans,  and  the  Ismaelites, 
Moab,  and  the  Agarenes  ; 

8.  Gebal  and  Ammon  and 
Amalec,  the  Philistines  with 
the  inhabitants  of  Tyre  ; 

9.  Assyria  too  comes  with 
them :  They-have-helped  the 
children  of  Lot. 

10.  Do-Thou  to  them  as 
to  Madian  :  As  to  Sisara, 
as  to  Jabin,  at  the  torrent  of 
Cisson. 

11.  They-perished  at  En- 
dor :  They  became  as  dung 
for  the  land. 

12.  Make  their  princes  as 
Oreb  and  Zeb  :  And  like 
Zebee  and  Salmana  ;  all 
their  commanders, 

13.  Who  said,  Let-us-take- 
to-ourselves  the  Sanctuary 
of  God,  as  an  inheritance. 

14.  My  God,  make  them 
like  whirling-dust  ;  Like 
straw  before  the  wind. 

15.  Asa  fire,  which  burns 


PSALM  82  (83). 


343 


a  forest :  And  as  a  flame 
[which]  kindles  the  moun¬ 
tains  ; 

1 6.  So  pursue  them  with 
Thy  tempest :  And  with 
Thy  storm  terrify  them. 

1 7.  Fill  their  faces  with 
ignominy :  Then  shall-they- 
seek  Thy  Name,  Y^HW^H. 

18.  Let -them -be- put -to- 
shame  and  terrified  ever¬ 
more :  Yea,  let  -them-  be- 
confounded,  and  lose-them- 
selves  [or,  and  be-perplexed] : 

19.  And  [then]  shalt-they- 
know  that  THOU  alone, 
Whose  Name  is  Y^HW^H  : 
Art  “El’yon  over  all  the 
earth. 


a  forest :  As  a  flame  setting 
the  mountains  in  a  blaze  ; 

16.  So  pursue  them  with 
Thy  tempest :  And  with 
Thy  wrath  terrify  them. 

17.  Fill  their  faces  with 
ignominy:  So  shall- they  - 
seek  Thy  Name,  O  Lord. 

18.  Let -them -be-put-to- 
shame  and  troubled  ever¬ 
more  :  Yea,  let -them- be- 

confounded  and  perish  ; 

► 

19.  And  let-them-know 
that  Thy  Name  is  LORD  : 
That  Thou  alone  art  Most- 
High  over  all  the  earth. 


The  Psalmist  implores  the  Divine  aid  against  a  hostile  league, 
having  for  its  aim  the  utter  extermination  of  Israel.  The  date 
assigned  by  the  Fathers  and  commentators  ranges  from  the  reign 
of  David,  the  invasion  of  Sennacherib  (mainly  on  account  of 
v.  9),  to  the  attempts  of  the  Samaritans,  in  the  time  of  Nehemias, 
to  hinder  the  rebuilding  of  the  Temple,  and  even  to  the 
Machabsean  period,  a  view  favoured  by  Ven.  Cardinal  Bellarmine. 
With  far  more  plausible,  though  by  no  means  cogent  reasons, 
Qimchi  and  the  majority  of  commentators  assign,  as  the  occasion 
of  the  Psalm,  the  confederacy  of  foreign  tribes  against  Josaphat, 
recorded  in  2  Par.  (Chron.)  xx.  In  v.  14  of  the  same  we  read 
that  Jehasiel,  “a  Levite  of  the  sons  of  Asaph,”  cheered  his 
desponding  fellow-countrymen  with  an  assurance  of  victory.  It 
is  possible  that  this  Psalm  may  have  been  composed  by  this 
Aspired  Levite.  Such  is  the  commonly  accepted  and  least 
objectionable  view.  But,  after  all,  the  attempt  to  connect  this 
Psalm  with  any  incident  recorded  in  the  Inspired  Annals,  which 
nowhere  mention  this  formidable  confederacy,  is  waste  of  time 


344 


PSALM  82  (83). 


and  toil.  The  Psalm  is  divided  into  two  parts  :  (1)  a  description 
of  the  danger,  and  enumeration  of  the  foes;  (2)  (vv.  10 — 19),  a 
prayer  for  their  overthrow,  appealing  to  God’s  mighty  deeds  of 
old. 


v.  2.  LXX.,  “Who  shall  be  likened  to  Thee?” — rendering 
according  to  the  other  meaning  of  the  word  in  text,  and  changing 
the  negative  into  an  interrogative  proposition.  “  Be  not  appeased,” 
show  Thyself  to  our  foes  not  mild  and  gentle,  but  a  severe 
Judge.  St.  Augustine,  and  Cod.  Verona,  “ne  mitescas”  (be  not 
meek),  v.  3.  “Uproar,”  tumult,  v.  4.  “They  plot,  both  craftily 
and  malignantly,  for  the  ruin  of  Thy  people.”  Text,  lit .,  “they 
make-crafty  [their]  counsel,”  i.e.>  they  take  crafty  counsel. 
“  Hidden-ones,”  whom  Thou  settest  apart  and  protectest,  cf. 
Pss.  xxvi.  (27)  5;  xxx.  (31)  21;  xvi.  (17)  8.  “Thy  saints”  of 
LXX.  and  Vulgate  is  a  free,  but  correct  rendering,  v.  5.  “From 
a  nation,”  Vulgate  following  LXX.,  a  slavishly  literal  rendering, 
as  Thalhofer  observes,  of  the  idiom  in  text  =  “  from  [being]  a 
nation  ”  =  that  they  be  no  more  a  nation,  may  cease  to  exist  as  a 
nation ,  which  is  compatible  with  their  existence  in  dispersion, 
v.  6.  Literally ,  “  For  they  have  counselled  in  7nind  [in  text, 
lebh ,  “  heart  ”]  together  :  ”  lebh  may  signify  unanimity ,  but  may 
also  be  taken  for  the  intelligence  wherewith  their  plot  was  devised, 
cf.  Osee  vii.  11;  Prov.  vii.  7  ;  Job  xii.  3,  where  it  is  rendered 
“understanding.”  vv.  7 — 9.  Tents,  i.e.,  the  nomads;  in  Arabic 
the  kindred  word  often  means  “a  people.”  “  Ismaelites  ”  (cf. 
Gen.  xxv.  18),  spread  over  the  region  south  of  Palestine,  lying 
between  Egypt  and  the  Persian  Gulf.  “  Moab,”  E.  of  Dead  Sea. 
“  Agarenes,”  E.  of  Palestine,  in  Gilead,  driven  out  by  the  tribe 
of  Reuben,  in  time  of  Saul  (1  Chron.  v.  10,  18 — 20).  “  Gebal,” 

still  so  called,  probably  in  the  mountainous  district  S.  of  Dead 
Sea  (cf.  Arab,  jibal,  =  “  mountain  ”).  “Ammon,”  S.  and  S.E.  of 
Reuben,  Gad,  and  of  the  half-tribe  of  Manasses.  “  Amalek,” 
dwelling  S.  of  Palestine  between  Idumaea  ( =  Edom)  and  Egypt. 
“  Philistia,”  LXX.  and  Vulgate,  “the  foreign-born,”  with  the 
Tyrians  inhabiting  the  coast  of  the  Mediterranean  (cf.  Amos  i. ; 
Joel  iii.),  where  they  are  mentioned  as  allied  with  Edom  against 
Israel.  “Assyria,”  “ Even  Ashshur,”  whose  presence  in  the  league 
is  emphasized,  probably  on  account  of  its  distance.  “  They  are 


PSALM  82  (83) 


345 


become  an  arm  to  the  sons  of  Lot,”  cf.  Syriac,  “  son  of  the  arm,” 
i.e.,  “helper;”  so  too  Arabic  (cf.  Quran,  xviii.  49).  “Sons  of  Lot,” 
i.e.,  Moab,  Ammon,  mentioned  again,  probably,  because  they 
were  the  leaders  of  the  confederacy.  Seldh  marks  the  transition 
to  the  prayer.  vv.  10 — 12.  “  Madian,”  Gedeon’s  victory 

(Judges  vii.),  one  of  the  most  glorious  in  the  national  annals. 
The  allusions  here,  and  in  Isai.  ix.  4 ;  x.  26,  complete  the  earlier 
narrative.  Isaias  suggests  that  the  slaughter  is  unparalleled  in 
history,  as  he  places  it  alongside  of  the  destruction  of  the 
Egyptians  and  of  Sennacherib’s  host.  “  Sisara,”  the  Captain  of 
Jabin,  the  King  of  Asor  (cf.  Judges  iv.  15,  &c.).  “  Cisson,”  the 

gorge  of  C.,  the  valley  (Wadi)  of  C.,  which  “  swept  away  ”  the 
corpses  of  the  slain  (Judges  v.  21).  “En-dor”  (  =  eye,  i.e., 
fountain  of  habitation),  a  large,  but  now  deserted  village,  in  the 
half-tribe  of  Manasses,  four  miles  S.  of  Mount  Thabor ;  not 
mentioned  in  Judges  iv.  or  v.,  as  the  exact  site  of  the  battlefield 
is  not  given.  “  Oreb,  Zeeb”  (  =  “crow,”  “wolf,”  Judges  vii.  25), 
“princes”  (, sarim ),  i.e.,  commanders  of  the  hostile  forces. 
“Zebach,  Tsalmmunna,”  “  princes  ”  (nesikhhn  =  anointed  chiefs). 
Targum,  “their  kings,”  Judges  viii.  5  ;  a  glance  back  at  “the  day 
of  Madian.”  v.  13.  “Who,”  i.e.,  the  present  confederacy.  “Take 
as  a  permanent  possession,”  “dwelling-places,”  “habitations,”/.!?., 
the  chosen  people,  cf.  Exod.  xxix.  45.  St.  Jerome,  “pulchri- 
tudinem  Dei”  (  =  beauty,  ornament  of  God),  cf.  2  Chron.  xx.  11. 
v.  14.  Lit.  as  in  Vulgate,  “Put  them.”  “As  a  wheel,”  so  LXX. 
and  Targum,  but  the  parallelism  shows  that  this  “wheel”  is  dust, 
or  chaff  whirled  about  by  the  wind  (cf.  Isai.  xvii.  13).  In 
vv.  14 — 16,  breathless  pursuit  and  unsparing  slaughter  are  figured, 
vv.  17 — 19.  The  main  object  of  the  punishment  prayed  for  is 
that,  failing  all  else,  wrath  may  convince  them  that  the  Lord  is 
God.  v.  19,  Or,  “then  shall  they  know  that  as  for  Thee — Thy 
Name  is  YaHW<?H,  the  only  Self-Existing,  the  Most  High  above 
all  the  earth,”  cf.  2  Chron.  xx.  29.  “Thy  Name ”  =  Thou; 
Qimchi,  “  He  is  His  Name,  His  Name  is  He.” 


346 


PSALM  83  (84). 


PSALM  83  (84). 

1.  For  the  Chief-Musician 
on  Gittith  :  A  Psalm  to  the 
sons  of  Oorach. 

2.  How  dear  are  Thy 
Tabernacles,  YaYLWeH  Tse- 
bhaoth ! 

3.  My  soul  yearned,  yea, 
and  languished  for  the  courts 
of  YHWH  ;  My  heart  and 
my  flesh  shall-sing-for-joy 
to  the  Living  God. 

4.  Yea,  the  sparrow  has- 
found  a  house,  And  the 
swallow  a  nest  for  herself, 
where  she  -  has  -  laid  her 
young  ;  Thine  altars,  Y<?H- 
WeH  Tsebhaoth  :  My  King 
and  my  God  ! 

5.  The  happinesses  of  the 
inhabitants  of  Thy  house : 
They-will-ever-praise  Thee. 
Selah. 

6.  Blessed  the  man  whose 
strength  is  in  Thee :  The 
high-roads  are  in  their 
hearts  ; 

7.  Passing  through  the 
Vale  of  Bakha,  they-make  it 
fountains :  Yea,  with  bless¬ 
ings  shall  the  early-rain 
cover  [it]. 

8.  They-go  from  strength 
to  strength  :  Ile-shall-appear 
before  God  in  Tsiyyon. 


PSALM  83  (84). 

1.  For  the  end,  for  the 
wine-presses — a  Psalm  for 
the  sons  of  Core. 

2.  How  dear  are  Thy 
tabernacles,  O  Lord  of  hosts! 

3.  My  soul  longs,  yea, 
languishes  for  the  courts  of 
the  Lord  ;  My  heart  and 
my  flesh  have-exulted  in  the 
Living  God. 

4.  Yea,  the  sparrow  has- 
found  him  a  home,  And  the 
turtle-dove  a  nest  for  herself 
where  she  -  may  -  lay  her 
nestlings,  Thine  altars,  O 
Lord  of  hosts:  My  King  and 
my  God  ! 

5.  Blessed-they  that  dwell 
in  Thy  house,  O  Lord : 
They-will-praise  Thee  ever¬ 
more. 

6.  Blessed  the  man  whose 
help  is  from  Thee :  In  his 
heart  he-has-purposed  to  go- 
up, 

7.  Through  the  Vale  of 
weeping,  to  the  place  which 
he  [He  ?]-has-appointed. 

8.  For  the  lawgiver  will- 
give  a  blessing,  They-shall- 
go  from  strength  to  strength : 


PSALM  83  (84). 


347 


9.  YaHWeU  ’Elohim  Sa- 
baoth,  hear  my  prayer  :  Give- 
ear,  O  God  of  Jacob.  Selah. 

10.  Behold,  O  God,  our 
shield  :  And  look-upon  the 
face  of  Thine  anointed. 

11.  For  better  is  a  day  in 
Thy  courts  than  a  thousand. 
I-choose  to-lie-on-the-thres- 
hold  in  the  house  of  my 
God :  Rather-than  to-dwell 
in  the  tents  of  wickedness. 

12.  For  a  sun  and  a  shield 
is  YHYVH  ’Elohim,  Grace 
and  glory  will  YHWH  give  : 
No  good  -  thing  will  -  He  - 
withhold  from  them  -  that- 
walk  in  perfectness  (i.e.,  per¬ 
fectly). 

13.  YtfHYYH  Tsebhaoth  : 
Blessed  is  the  man  that- 
trusts  in  Thee. 


The  God  of  gods  shall-be- 
seen  in  Sion. 

9.  Lord  God  of  hosts, 
hear  my  prayer :  Hearken, 
O  God  of  Jacob. 

10.  Behold,  O  God,  our 
protector :  And  look  upon 
the  face  of  Thine  anointed. 

1 1.  For  better  is  a  day  in 
Thy  courts  than  thousands. 
I-chose  to-be  an  abject  in 
the  house  of  my  God : 
Rather  than  to  dwell  in  the 
tents  of  sinners. 

12.  For  God  loves  mercy 
and  faithfulness  :  The  Lord 
will-give  grace  and  glory  : 


13.  He  will  not  deprive 
them  that  walk  in  innocence 
of  any  good-things.  O  Lord 
of  hosts,  Blessed  is  the  man 
that  trusts  in  Thee. 


The  close  resemblance  of  this  Psalm  with  Pss.  xli.  xlii. 
(42,  43),  the  recurrence  of  the  same  turns  of  expression,  warrant 
its  reference  to  the  period  of  Absalom’s  rebellion,  and  its  ascrip¬ 
tion  to  David.  It  may  be  taken  as  expressing  the  Royal  Prophet’s 
joy  at  the  prospect  of  his  speedy  restoration  to  the  privileges  of 
public  worship,  if  not  of  his  gratitude  for  his  recent  deliverance 
from  the  sorrows  of  the  time  of  exclusion.  The  thoughts, 
sentiments,  and  diction  are  throughout  Davidic.  “To  (for)  the 
sons  of  Core;”  they  are  once  mentioned  as  singers  in  the  time  of 
Josaphat  (2  Par.  (Chron.)  xx.  19),  and  it  is  far  more  in  accord¬ 
ance  with  the  historical  data,  that  the  Psalm  was  given  to  pro- 


348 


PSALM  83  (84). 


fessional  musicians  descended  from  Core  the  Levite,  to  be  sung, 
or  set  to  music,  than  that  they,  or  any  one  of  that  race,  were  the 
authors  thereof. 

v.  2.  “Lovely,”  “dear,”  “beloved;”  Vetus  Itala ,  “amabilia” 
(amiable).  v.  3.  “  Living  God  ”  ( =  'El  Chay)  occurs  in 

Ps.  xli.  (42)  3,  but  nowhere  else  in  the  same  form.  v.  4. 
“Sparrow,”  “swallow.”  “Sparrow,”  cf.  Ps.  x.  (n)  2.  “Swallow,” 
LXX.  and  Targum,  “  turtle-dove.”  This  must  not  be  taken 
literally,  as  the  second  Temple,  at  least,  had  on  its  roofs  kole 
“ drebh  (  =  prohibition  of  the  crow).  It  may  be  taken  to  mean 
that  the  persecuted  and  the  helpless  find  protection  and  repose 
before  Thine  altars.  “Altars”  here  mean  the  Temple,  or  the 
tent-temple  of  David,  v.  5.  “Inmates,”  the  officials  of  the 
Temple,  or  Tabernacle  (so  Jer.  xx.  6).  vv.  6,  7,  8.  St.  Jerome, 
“  Blessed  is  the  man  whose  strength  is  in  Thee  :  Paths  are  in  his 
heart,  v.  7.  Passing  through  the  vale  of  weeping ,  fontem  ponent 
earn  ( —  they  shall  make  it  a  spring) :  With  a  blessing  also  shall 
the  teacher  be  clad,  benedictione  quoque  amicietur  doctor,  v.  8.  They 
shall  go  from  strength  ( fortitudine )  to  strength.  They  shall  appear 
before  God  (apud  Deum)  in  Sion.”  LXX.,  Vulgate,  “Blessed  he 
who  is  strengthened  and  sustained  by  Thee ;  in  his  heart  he  has 
purposed  to  go  up”  (“ascents,”  “goings  up,”  literally ,  as  Jerusalem 
is  built  on  a  high  table-land).  Many  old  Psalters,  instead  of  “  in 
corde  suo  "  ( =  in  his  heart),  have  “  in  corde  ejus  "  ( =  in  His 
heart),  making  God  the  subject  of  “ purposed" — “to  go  up  into 
the  vale  of  weeping”  (LXX.,  cis  ttjv  kol\ aSa,  eis  teen  koilada , 
“ into  the  vale,”  not  in),  “to  the  place”  (LXX  .,  et5  TOV  T07TOV,  eis 
ton  topon ,  “to  the  place”)  “which  he”  (God,  or  the  pilgrim  [?]) 
“  has  appointed.”  Many  old  Psalters  have  in  locu?n ,  “  to  the  place,” 
like  LXX.  Some  few  read — quern  disposuisti  (“which  Thou 
[=God]  hast  appointed”).  For  ?nesilloth  (highways)  of  text, 
LXX.  read  maualdth  (“ascents,”  “steps”).  “Passing  through,” 
LXX.  render  “he  purposed,”  a  verb  not  unlike  the  word  in  the 
text;  instead  of  mauydn  (  —  “a  place  of  springs,”  “a  fountain”) 
of  the  present  text,  they  read  mdudn  (  =  a  place).  Moreh ,  rendered 
by  LXX.  and  Hengstenberg,  “a  lawgiver,”  “a  teacher”  (St.  Jerome, 
“doctor”),  in  the  sense  of  “early  rain,”  occurs  only  in  Joel  ii.  23, 
to  designate  the  soft,  gentle,  autumnal  rains  which  fell  after  the 


psalm*84  (85). 


349 


crops  were  sown.  “Shall  cover,”  “enshroud,”  “enwrap.” 
Possibly  the  verb  ( ya“tteh )  may  bear  the  meaning  of  the  cognate 
Arabic  ata  (  =  “he  gave”),  so  that  we  might  render — “blessings 
will  an  early  rain  bestow  on  it.”  “  Blessings,”  berakhoth  in  text, 
by  Qimchi  read  berekhoth  (  =  “  ponds,”  “pools  ”) ;  in  the  unpointed 
text  these  words  are  indistinguishable.  “  Vale  of  bakhaf  by  all 
ancient  authorities  =  “  vale  of  weeping.”  The  Masora  identifies 
it  with  bekheh  ( =  “weeping”).  It  may  be  some  arid,  rocky  ravine 
with  clumps  of  bekhaim  (“  balsam-trees,”  so  called  from  weeping, 
/.<?.,  distilling  white  drops).  Neither  “highways”  nor  “vale  of 
weeping  ”  are  to  be  taken  in  an  exclusively  literal  or  ethical  sense. 
The  route  of  worshippers  going  up  to  Jerusalem  for  the  feasts, 
and  the  trials,  vicissitudes,  and  goal  of  the  spiritual  life,  are  both 
included,  v.  8.  “  Strength,”  ever  renewed,  despite  the  toils  of  the 
journey.  “  God  of  gods  ;  ”  LXX.  read  ’<?/  (  =  “  to,”  e  short),  as  \ El 
(  =  “  God,”  e  long),  and  are  as  likely  as  the  Masora  to  be  right, 
v.  10.  “Shield  ;”  so  too  Pss.  hi.  4;  xvii.  (18)  31,  36.  LXX.,  as 
usual,  eschew  the  metaphor.  “Protector,”  “defender,” “Anointed;” 
David,  or  the  Levite  poet,  in  his  name.  v.  11.  “A  thousand” 
— days  elsewhere.  “Lie  at  the  threshold;”  LXX.,  “to  be  cast 
aside,”  equivalent  to  “abject”  (  =  abjectus)  of  Vulgate  and 
St.  Jerome.  The  sons  of  Core  were  “keepers  of  the  gates  of 
the  Tabernacle,”  in  David’s  time  (1  Chron.  ix.  19).  “House  of 
my  God,”  contrasted  with  “  tents  of,”  &c.,  suggests  that  the 
Temple  was  not  yet  built,  v.  12.  “Sun,”  God  is  directly  so  called 
nowhere  else.  “  A  sun  and  shield,”  so  Aquila,  Symmachus,  and 
St.  Jerome.  Whence  LXX.  and  Theodotion  got  “The  Lord  loves 
mercy,”  &c.,  is  hard  to  say ;  the  freedom  of  their  rendering  is  due 
to  their  shrinking  from  aught  savouring  of  anthropomorphism. 


PSALM  84  (85). 

1.  For  the  Chief-Musician, 
to  the  sons  of  Oorach,  a 
Psalm. 

2.  Thou-art-well- pleased, 


PSALM  84  (85). 

1.  For  the  end,  a  Psalm 
for  the  sons  of  Core. 

2.  Thou-hast  blessed1  Thy 


1  “  Blessed  ”  comes  from  reading  evSdKrjaas  ( evdokeesas ),  “  art  well  pleased, 
as  cvKoyricras  ( evlogeesas ),  “  hast-blessed.” 


350 


PSALM  84  (85). 


YaUWeU,  with  Thy  land  : 
Thou-hast-brought-back  the 
captivity  of  Jacob. 

3.  Thou -hast-taken -away 
the  iniquity  of  Thy  people  : 
Hast-covered  all  their  sin. 
[Selah.] 

4.  Thou  -  hast  -  withdrawn 
all  Thy  wrath :  Thou-hast- 
turned-Thee  from  the  heat 
of  Thine  anger. 

5.  Turn -back  to  us,  O 
God  of  our  salvation  :  And 
take  -  away  Thine  anger 
towards  us  (lit.,  with  us). 

6.  Wilt  -  thou  -  be  -  angry 
with  us  for  ever :  Wilt- 
Thou-prolong  Thine  anger 
to  generation  and  genera¬ 
tion  ? 

7.  Wilt  not  THOU  quicken 
us  again  :  That  Thy  people 
may-rejoice  in  Thee  ? 

8.  Show  us  Thy  loving¬ 
goodness,  YflHWdI:  And 
grant  us  Thy  salvation. 

9.  I-will-hear  what  God 
YHWH  will-speak  ;  Surely 
He -speaks  peace  to  His 
people,  and  to  His  pious- 
ones :  But  let  them  not 
turn-again  to  folly. 

10.  Surely  His  salvation 
is  nigh  to  them-that-fear 
Him  :  That  glory  may-dwell 
in  our  land. 

11.  Loving-kindness  and 


land,  O  Lord :  Thou-hast- 
turned-back  the  captivity  of 
Jacob. 

3.  Thou-hast-forgiven  the 
iniquity  of  Thy  people : 
Thou-hast-covered  all  their 
sins. 

4.  Thou -hast- calmed  all 
Thine  anger:  Thou-hast- 
turned-Thee  from  Thy  fierce 
indignation. 

5.  Turn  us,  O  God  our 
Saviour  :  And  turn  -  away 
Thine  anger  from  us. 

6.  Wilt  -  Thou  -  be  -  angry 
with  us  for  ever :  Or  con¬ 
tinue  Thine  anger  to  all 
generations  ? 

7.  O  God,  THOU  wilt- 
quicken  us  again  :  And  Thy 
people  shall  rejoice  in  Thee. 

8.  Show  us,  O  Lord,  Thy 
mercy  :  And  grant  us  Thy 
salvation. 

9.  I  -  will  -  hear  what  the 
Lord  God  will  -  speak  in 
[about  (?)]  me  ;  For  He-will- 
speak  peace  to  His  people, 
and  to  His  saints  :  And  to 
those  that  return  to  [a 
better]  heart. 

10.  Surely  His  salvation 
is  nigh  to  them-that-fear 
Him  :  That  glory  may-dwell 
in  our  land. 

11.  Mercy  and  truth  are- 


PSALM  84  (85). 


351 


truth  are  -  met  -  together. 
Justice  and  peace  have- 
kissed  [each  other]. 

12.  Truth  springs  out  of 
the  earth  :  And  justice  has- 
looked  -  down  from  the 
heavens. 

13.  Truly  YaUWeU  will- 
give  the  good-thing :  And 
our  land  will-yield  its 
increase. 

14.  Justice  shall  go  before 
Him  :  And  shall-make  His 
[its  (?)]  footsteps  into  a  path. 


met  -  together  :  Justice  and 
peace  have  kissed  [each 
other]. 

12.  Truth  has-sprung-out 
of  the  earth:  And  justice 
has  -  looked  -  down  from 
heaven. 

13.  For  the  Lord  will- 
give  goodness  :  And  our 
land  will-yield  its  fruit. 

14.  Justice  shall-go  before 
Him  :  And  shall-make  His 
footsteps  into  a  path. 


A  post-exilic  Psalm,  to  be  assigned,  in  all  probability,  to  the 
time  of  Nehemias  (cf.  2  Esdras  (Nehem.)  i.  3;  iv. ;  viii.  9,  10; 
ix.  36,  37;  Zach.  vi.  12;  viii.  12). 

vv.  2 — 5.  Thanksgiving  for  the  restoration  of  the  national 
status,  vv.  5 — 8.  The  Psalm  here  gives  expression  to  a  conflict 
of  opposing  feelings,  to  be  explained  by  referring  to  Nehem.  i.  3. 
vv.  9 — 14.  The  joyous  tone  of  hope  is  resumed,  since  peace  is 
promised,  on  condition  that  the  restored  people  return  not  to  its 
former  sinful  infatuation.  The  Messianic  hopes  kindled  anew 
by  the  recent  deliverance  here  find  an  utterance  akin  to  the 
prophetic  strains  wherewith  Zacharias  heralds  the  glorious  future 
foretold  by  Isaias.  v.  2.  “Blessed;”  LXX.,  agreeing  with  text, 
“  art-well-pleased,”  “  takest  pleasure  in  ;  ”  St.  Jerome,  “  placatus  es  ” 
(  =  art  at  peace  with),  v.  4.  “Heat;”  fierceness,  fury,  cf.  “ glowing 
indignation.”  v.  5.  “Turn  back  to  us;”  or,  “turn  as  regards 
us.”  v.  6.  “For  ever;”  even  after  their  return,  the  riduci 
found  no  rest,  the  prospect  opening  before  them  was  dashed  by 
the  difficulties  they  had  to  encounter,  v.  9.  Answer  to  the  fore¬ 
going  prayer.  “In  me”  (/.<?.,  about,  concerning  me)  is  not  in 
text.  LXX.  represent  the  poet  as  standing  on  his  watch-tower 
(cf.  Hab.  ii.  1),  awaiting  the  Divine  response.  Or,  his  trust  is 
grounded  on  former  promises  to  prayer  (Isai.  lvii.  197  Jer. 
xxxiii.  6).  “  But  (only)  let  them  not  return  to  folly  ;  ”  LXX.  and 


352 


PSALM  84  (85). 


St.  Augustine,  “  And  to  those  that  turn  the  heart  toward  Him.” 
Arnobius  and  Roman  Psalter,  “  Who  are  converted  (qui  conver- 
tuntur )  to  Him.”  St.  Gall,  Codex  of  Verona,  “Who  turn  to 
Him  ex  corde  suo  (from  their  heart);”  another  reading  of  the 
latter,  “  Who  are  converted  ex  corde  (from  the  heart).”  Vulgate 
stands  alone ;  its  rendering  may  imply  by  that  the  heart  marred 
by  sin  (cf.  Ps.  xxxix.  (40)  13)  recovers  itself,  that  the  penitent 
turns  to  a  heart  that  realizes  the  claims  of  God  and  of  duty 
(cf.  Prov.  xxiii.  26).  St.  Jerome,  “  In  order  that  they  turn  not  to 
folly.”  A  slight  change  of  a  letter  or  two  will  account  for  the 
LXX.  rendering,  l-k-s-l-h  of  text,  l-b-7n-l-h  ( b  and  k,  s  and  m  are  easily 
confounded),  i.e.,  for  “to  folly,”  they  read,  “their  heart  ( l-b ,  l-b-7}{) 
to  Him.”  Possibly  they  may  have  taken  s-l-h  for  Selah  (?).  Con¬ 
version,  change  of  heart,  and  not  “  turning  to  folly,”  are  the 
positive  and  negative  aspects  of  the  same  ethical  state,  the  con¬ 
dition  appended  to  God’s  promise  of  mercy  (cf.  Lev.  xxvi.  3  foil.), 
vv.  10 — 14.  If  not  moved  by  the  Spirit  of  prophecy,  the  poet 
now  gives  utterance  to  the  Messianic  hopes  their  recent  deliver¬ 
ance  had  revived  in  the  hearts  of  the  chosen  race.  “  Glory  ;  ”  cf. 
St.  John  i.  14 — 17.  The  Messianic  import  of  these  verses  is  more 
obvious,  if  we  remember  that  the  So£a  ®eov,  doxa  Theou  (  =  the  Glory 
of  God,  the  Shechi?iah)  was  absent  from  the  second  Temple,  and 
that  its  restoration  was  to  mark  the  advent  of  the  Messias.  v.  13. 
“  The  good  ;  ”  (in  text,  hat-iobh )  =  that  which  is  good.  St.  Jerome, 
“  bonum.”  Over  and  above  the  spiritual  gifts  here  promised,  an 
abundance  of  material  blessings  is  foretold  as  an  accompaniment 
and  consequence  (cf.  Lev.  xxvi.  3,  foil.  ;  Zach.  viii.  12).  v.  14. 
“Justice”  (equity),  cf.  Ps.  lxxxviii.  (89)  15.  “His  footsteps;” 
whose?  LXX.  plainly  mean  God’s  (avrov,  avtou ,  of  Him,  His , 
not  a  vTrjs,  avtees ,  her ,  i.e.,  “  of  Justice  ”).  Or,  with  Hengstenberg, 
“Equity  goes  before  Him,  and  makes  its  footsteps  a  way.” 
“  Shall  set  [us]  in  the  way  of  His  footsteps,”  “  Shall  mark  out  the 
path  men  are  to  follow.”  St.  Jerome  renders  here  exactly  like 
Vulgate. 


PSALM  85  (86). 


353 


PSALM  85  (86). 

1.  A  prayer  :  to  David. 
Bow-down  Thine  ear,  YaH- 
YVYH,  answer  me  :  For 
afflicted  and  needy  am  I. 

2.  Preserve  my  soul  ;  for 
I  am  pious ;  Save  Thy 
servant,  Thou,  my  God  : 
who-trusts  in  Thee. 

3.  Be  -  gracious  to  me, 
’Adonay :  For  to  Thee-do- 
I-cry  all  the  day  long. 

4.  Gladden  the  soul  of 
Thy  servant :  For  to  Thee, 
’Adonay,  do- 1 -lift- up  my 
soul. 

5.  For  THOU,  ’Adonay, 
art  good,  and  ready-to- 
forgive  :  And  rich  in  good¬ 
ness  to  all  that-call-upon 
Thee. 

6.  Give-ear,  Y^HWdl,  to 
my  prayer  :  And  attend  to 
the  voice  of  my  supplica¬ 
tions.  (Ps.  v.  2.) 

7.  In  the  day  of  my 
distress  I  -  will  -  call  -  upon- 
Thee:  For  Thou-wilt-answer 
me. 

8.  There  is  none  like  Thee 
among  the  gods,  ’Adonay  ; 
And  nothing  equals  Thy 
works. 

9.  All  nations  whom 
Thou-hast-made  shall-come 


PSALM  85  (86). 

1.  A  prayer  of  David. 
Bow  -  down  Thine  ear,  O 
Lord,  and  hearken  to  me : 
For  needy  and  poor  am  I. 

2.  Guard  my  soul,  for  I 
am  holy:  Save  Thy  servant, 
O  my  God,  who-trusts  in 
Thee. 

3.  Be-merciful  to  me,  O 
Lord  ;  For  to  Thee  do-I-cry 
all  the  day  long  : 

4.  Rejoice  the  soul  of  Thy 
servant  :  For  to  Thee,  O 
Lord,  do-I-lift-up  my  soul. 

5.  For  TllOU,  Lord,  art 
kind  and  gentle :  And 
plenteous  in  mercy  to  all 
that-call-upon  Thee. 

6.  Give  ear,  O  Lord,  to 
my  prayer :  And  attend  to 
the  voice  of  my  supplication. 

7.  In  the  day  of  mine 
affliction  :  I  -  called  -  upon- 
Thee.  For  Thou  -  didst- 
hearken  to  me. 

8.  There  is  none  like 
Thee  among  the  gods,  O 
Lord  ;  And  there  are  no 
[works]  like  to  Thy  works. 

9.  All  the  nations  whom 
Thou-hast-made  shall-come 


x 


354 


PSALM  85  (86). 


and  worship  before  Thee, 
’Adonay :  And  shall-glorify 
Thy  Name  ; 

10.  For  great  art  THOU, 
and  doing  wonders:  THOU 
art  God,  the-only-Self-Exis- 
tent. 

11.  Teach  me,  YHWH, 
Thy  way ;  I-will-walk  in 
Thy  truth  :  Unite  my  heart 
to  fear  Thy  Name. 

12.  I -will -give -thanks  to 
Thee,  ’Adonay  my  God,  with 
my  whole  heart :  And  will- 
glorify  Thy  Name  for  ever¬ 
more. 

13.  For  Thy  loving-good¬ 
ness  is  great  towards  me : 
And  Thou  -  hast  -  delivered 
my  soul  from  Sheol  beneath. 

14.  O  God,  the  proud  are- 
risen  against  me ;  And  a 
congregation  of  violent-men 
seek  my  soul :  And  have 
not  set  Thee  before  them. 

15.  But  Thou,  ’Adonay, 
art  a  God  compassionate  and 
gracious :  Slow  to  anger,  and 
rich  in  loving-goodness  and 
truth.  (Exod.  xxxiv.  6.) 

16.  Turn  to  me,  and  be- 
gracious  to  me :  Give  Thy 
strength  to  Thy  servant ; 
And  save  the  son  of  Thy 
handmaid. 

17.  Show  me  a  token  for 


and  worship  before  Thee, 
O  Lord  :  and  shall-glorify 
Thy  Name. 

10.  For  great  art  Thou, 
and  doing  wonders:  Thou 
art  God  alone. 

11.  Guide  me,  O  Lord,  in 
Thy  way ;  That  I-may- 
walk  in  Thy  truth  :  Let  my 
heart  rejoice,  that  it  may 
fear  Thy  Name. 

12.  I-will-give-thanks  to 
Thee,  O  Lord  my  God,  with 
my  whole  heart :  And  will- 
glorify  Thy  Name  for  ever¬ 
more. 

13.  For  Thy  mercy  is 
great  toward  me  :  And 
Thou  -  hast  -  delivered  my 
soul  from  the  lowest  hell. 

14.  O  God,  wicked  -  men 
are- risen  against  me  ;  And 
an  assembly  of  violent-men 
have-sought-after  my  soul  : 
And  have  not  set  Thee 
before  them. 

15.  But  Thou,  Lord  God, 

art  compassionate  and 
merciful :  Long  -  suffering 

and  rich  in  mercy,  and  true. 

16.  Look-Thou  upon  me, 
and  have-mercy  upon  me : 
Give  Thy  strength  to  Thy 
servant,  And  save  the  son 
of  Thy  handmaid. 

17.  Establish  with  me  a 


PSALM  85  (86). 


355 


good,  That  they-who-hate 
me  may  -  see  and  be  - 
ashamed:  Because  Thou, 
Y<?HW<?H,  shalt  -  have  - 
helped  me,  and  comforted 
me. 


token  for  good  ;  That  they 
who  hate  me  may  see  and 
be-ashamed  :  For  then,  O 
Lord,  Thou  shalt  -  have  - 
helped  me  and  comforted 
me. 


This  is  the  only  Psalm  in  Book  iii.  ascribed  “to  David,”  nor 
are  there  any  arguments  worthy  of  consideration  against  the 
authenticity  of  this  ascription.  That  it  is  throughout  Davidic 
in  diction  will  be  obvious  to  any  who  will  compare  it  with  the 
acknowledged  Davidic  Psalms.  Thalhofer,  however,  inclines 
to  the  view  that  it  is  a  liturgical  composition,  which  has  grown 
out  of  Davidic,  and  other  model  passages.  It  is  impossible  to 
assign  its  exact  date,  but  the  persecution  of  Saul,  or  Absalom’s 
rebellion,  are  the  most  likely  for  the  production  of  this  poem. 
There  is  no  regular  division  into  strophes,  nor  is  it  easy  to  trace 
the  connection  between  its  several  parts.  Hupfeld  denies  that 
there  is  any. 

v.  1.  “Afflicted  and  poor,”  the  same  plea  as  in  Ps.  xxxix. 
(40)  18  ;  lxix.  (70)  6.  v.  2.  “  Pious  ;”  in  text,  chasidh,  from  chesedh , 
a  noun  (in  LXX.  usually  rendered  “mercy”);  but  chesedh  really 
means  (1)  God’s  loving-kindness  to  man ;  (2)  our  kindness  to  our 
fellows ;  (3)  piety  towards  God,  devotion  to  His  worship  (cf. 
Ps.  xcvi.  (97)  10).  v.  3.  Or,  “Be  favourable  to  me.”  v.  4.  “I  lift 
up  my  soul,”  cf.  Ps.  xxiv.  (25)  1.  v.  5.  “Forgiving,”  ready  to 
forgive,  in  text  salldch ,  which  occurs  nowhere  else.  This  verse 
is  repeated  in  v.  15  (cf.  Exod.  xx.  6;  Numb.  xiv.  18,  19).  v.  8. 
Hemistich  a,  borrowed  from  Exod.  xv.  n.  Targum,  for  “gods  ” — 
“angels,”  but  better  rendered  in  the  obvious  sense  {“gods”),  as 
they  are  deemed  to  be  by  their  deluded  worshippers,  not  as  they 
really  are.  Hemistich  h,  cf.  Deut.  iii.  24.  Supply  “  neither  [are 
there  any  works]  like,”  &c.,  or  “  No  work  can  vie  with  Thy  works.” 
v.  9.  Cf.  Isai.  lx.;  lxvi.  18 — 23;  Jerem.  xvi.  19 — 21  ;  Soph.  ii.  n  ; 
Zach.  xiv.  2 — 16.  v.  10.  “Alone,”  to  the  exclusion  of  all  com¬ 
petitors,  or  “the  only  Self-Existent.”  v.  11.  “I  will  walk,”  &c., 
standing  between  two  Imperatives,  it  had  better  be  rendered  as 
an  Optative — “  May  I  walk,”  Yc.  “  Unite,”  “  make-one,”  i.e.,  collect 
its  affections,  powers,  and  aims  in  one  focus,  that  they  may  all 


356 


PSALM  86  (87). 


be  one  in  Thee.  LXX.,  Vulgate,  Syriac,  “  Let  my  heart  rejoice,” 
reading  y-eh-d  of  the  vowelless  text  yic had,  Future  of  chadah  (  =  he 
rejoiced),  instead  of  yachedh  of  the  Masoretic  text,  a  reading 
grounded  on  a  tradition  quite  as  likely  to  be  correct  as  that 
of  the  Masora.  Symmachus,  evwcrov,  henoson  (  =  unite  Thou); 
St.  Jerome,  “  Unicum  fac  cor  meum  ”  (make  my  heart  single). 
Then  will  he  be  able  to  “give  thanks.”  v.  12.  “With  his  whole 
heart.”  In  vv.  8 — 11  the  text  affords  a  specimen  of  a  peculiar 
system  of  rhyme,  vv.  8 — 10  close  with  eyka,  eka ;  in  v.  n,  eka 
occurs  at  the  end  of  the  chief  clauses — “  Thy  way,”  “  Thy  truth,” 
“  Thy  Name.”  v.  13.  “  My  soul”  =  my  life,  myself.  “Sheol,”the 
nether-world,  the  grave,  not  “hell”  with  its  present  connotation, 
v.  14.  All  but  word  for  word  v.  5  of  Ps.  liii.  (54);  here  “proud  ” 
instead  of  “strangers.”  Zedhn  here,  there  Zarim ,  a  variant  due, 
perhaps,  to  a  blundering  scribe,  v.  16.  “Strength;”  LXX., 

Kpctros,  kratos  (strength,  might).  Probably  the  Messianic  interpreta¬ 
tion  of  the  Psalm  (a  supplication  of  the  Christ  for  Llis  investiture 
with  heavenly  majesty)  may  have  occasioned  the  Vulgate 
“imperium”  (empire,  dominion).  “Son  of  the  handmaid” 
=  “  home-born  slave,”  as  such  he  claims  the  protection  of  the 

Master.  The  expression  recurs  only  in  Ps.  cxv.  (116)  16; 

cf.  Exod.  xxiii.  12.  v.  17.  “For  Good;”  cf.  2  Esdras  (Nehem.) 

v.  19  ;  Jerem .passim. 


PSALM  86(87). 

1.  To  the  sons  of  Oorach  : 
A  Psalm,  A  Song:  'Tis  Plis 
foundation  on  the  mountains 
of  holiness. 

2.  YrtHWVH  loves  the 
gates  of  Sion  :  More  than 
all  the  dwellings  of  Jacob. 

3.  Glorious-things  are- 
spoken  of  thee  (lit.,  “in 
thee  ”) :  O  City  of  God. 
[Selah.] 


PSALM  86  (87). 

1.  A  Psalm  of  song  for 
the  sons  of  Core.  His  foun¬ 
dations  on  the  holy  moun¬ 
tains  ! 

2.  The  Lord  loves  the 
gates  of  Sion,  More  than 
all  the  tents  of  Jacob. 

3.  Glorious-things  are- 
spoken  of  thee :  City  of 
God. 


PSALM  86  (87). 


357 


4.  I-will-mention  Rahab 
and  Babhel  as  those-who- 
know  Me  ;  Behold  Phelesh- 
eth,  and  Tsor  with  Kush : 
This  (i.e.,  each  of  these)  was- 
born  there. 

5.  And  of  Sion  it-shall-be- 
said,  This  one  and  that  one 
(lit.,  man  and  man)  was-born 
in  her:  And  He,  even  the 
Most-High  has-founded  her. 

6.  Y^HYYH  shall-reckon 
in  registering  peoples  :  This- 
one  was-born  there.  [Selah.] 

7.  And  singers  as  well  as 
flute-players  [shall  say  (?)], 
All  my  fountains  are  in  thee. 


4.  I-will-mention  Rahab 
(i.e.,  Egypt)  and  Babylon 
who-know  Me.  Lo,  the 
Philistines,  and  Tyre  and 
the  people  of  the  Ethiopians: 
These  were  there  [have 
been  there  (?)]. 

5.  Shall-it  not  be-said  of 
Sion,  This  one  and  that  one 
is-born  in  her :  And  the 
Most- High  Himself  has- 
founded  her? 

6.  The  Lord  shall-recount 
[it]  in  the  registering  of 
peoples  and  of  princes  :  Of 
those  who  were  in  her. 

7.  The  dwelling  of  all 
within  thee  is  as  [the  dwell¬ 
ing]  of-those-that-rejoice. 


The  keynote  of  this  Psalm  is  given  in  v.  9  of  the  foregoing. 
The  probable  date  of  its  composition  is  that  period  of  the  reign 
of  Ezechias,  when  the  prospect  of  the  accession  of  numerous 
proselytes  impressed  the  public  mind.  The  contemporary 
prophecies  of  Isaias  tended  to  raise  the  expectation  that  God 
would  be  acknowledged  by  the  nations.  The  great  Passover  of 
Ezechias  had  brought  into  religious  fellowship,  not  only  many  of 
the  separated  tribes,  but  “  strangers  ”  also  (2  Chron.  xxx.  25).  The 
offerings  sent  to  the  Temple,  after  the  overthrow  of  Sennacherib’s 
host  (2  Chron.  xxxii.  23),  may,  in  part  at  least,  have  been 
presented  by  aliens.  At  this  epoch,  three  of  the  five  nations 
mentioned  in  the  Psalm,  Egypt  (Rahab)  and  Ethiopia  ( =  Cush, 
or  Kush)  were  allied  with  Judah.  The  embassies  from  Babylon 
(recorded  2  Chron.  xxxii.  31  ;  4  (2)  Kings  xx.  12)  witness  to 
a  friendly  disposition  towards  the  Jews.  As  for  the  Philistines 
(  =  the  “foreigners,”  a\X6(f>vXoL ,  allophyloi ,  of  LXX.),  what  we  read 
of  their  defeat  (4  (2)  Kings  xviii.  8),  and  of  the  vigorous  measures 
taken  by  this  King  for  the  suppression  of  idolatry,  favours  the 


353 


PSALM  86  (87). 


probability  that  the  Jewish  religion  may  have  made  some  way 
among  them.  The  period  of  Jewish  history  to  which  we  assign 
this  Psalm  would  naturally  suggest  its  composition,  and,  by  the 
immediate  and  primary  fulfilment  of  the  inspired  poet’s  forecast, 
typify,  at  least,  its  complete  realization  in  the  Christ  and  His 
Church.  Hence,  whether  directly  or  typically  Messianic,  no 
Psalm  could  be  more  appropriate  to  the  Epiphany  Octave. 

v.  1.  u  His  foundation,”  i.e .,  God’s.  Both  in  text  and  LXX. 
His  is  masculine.  Syriac,  “  His  foundations  are  on  His  holy 
mountain.”  “  Mountains  of  holiness,”  lit .,  Sion,  to  which  David 
brought  the  Ark,  Moriah,  the  Temple  Mount.  Like  Rome,  the 
holy  City  was  built  on  its  own  cluster  of  steep  hills.  Cf. 
Ps.  xlvii.  (48)  3;  Isai.  xiv.  32.  v.  2.  “Gates  of  Sion;”  by 
synedoche,  a  part  for  the  whole  (cf.  Ps.  ix.  15),  or,  as  the  most 
prominent  part  of  the  city,  the  place  for  meetings  and  judgment. 
“Dwellings,”  i.e.,  the  others  towns  of  Palestine,  which,  while 
Jerusalem  remained  unscathed,  had  been  ravaged  by  the  Assyrian 
hordes,  v.  3.  “  With  glorious  [words,  promises]  is  it  spoken  of 
thee  [by  God],”  whom  the  poet,  in  the  verses  following,  introduces 
as  speaking — so  literally .  Selah  marks  the  transition  to  a  detailed 
description  of  these  glories,  v.  4.  “  Rahab  ”  =  “ ferocity,”  “inso¬ 
lence,”  “pride.”  Egypt  is  so  named  twice  by  Isai.  (xxx.  7  ;  li.  9) ; 
cf.  Ps.  lxxxviii.  (89)  11  ;  Isai.  xix.  18 — 25.  At  the  time  assigned 
above,  Egypt  was  in  alliance  with  Judah,  to  ward  off  the 
advance  of  Assyria.  In  Isai.  xxxvii.  9,  Tirhakah  (Vulgate, 
Tharaca)  is  mentioned  as  going  forth  to  attack  Sennacherib 
(“And  he  heard  concerning  T,  king  of  the  Ethiopians,”  &c.). 
“  As  those,”  or,  “  Among  those.”  “  As  [belonging]  to  the 
number  of  those  that  know  Me.”  “  Know,”  in  the  deeper 
sense  so  frequent  in  the  Divine  Scriptures  (cf.  Ps.  i.  6 ; 
xxxv.  (36)  11  ;  St.John  x.  14,  15).  “  This-one,  that  one,” 

i.e.,  each  of  the  above-mentioned.  “Born;”  Vulgate  reading, 
with  some  Codd.  of  LXX.,  instead  of  kyewr/Orjorav,  egcnneetheesan 
(  =  were  born),  kyevr/O^crav,  egeneetheesan  (  =  were),  renders  “  were 
there,”  “  was  there.”  Talmud  (Tr.  Sanhedrin ,  90),  “A 
stranger,  who  becomes  a  proselyte,  is  a  child  that  is  born,” 
cf.  St.John  iii.  1  — 10.  Syriac,  “Be  mindful  of  Rahab  and 
Babylon,  who  acknowledge  Me.  Lo,  the  Palestinians  and 


PSALM  86  (87). 


359 


Tyre  and  the  people  of  the  Ethiopians  :  That  [man,  nation  (?)]  was 
born  there.”  “  People,”  in  the  unpointed  original,  the  context 
alone  determines  whether  uam  (  =  people)  or  “ im  (  =  with)  is 
meant,  v.  5.  The  poet  repeats  the  Divine  utterance  of  v.  4  in 
his  own  person.  St.  Jerome,  “But  to  Sion  it  shall  be  said,  a  man 
and  a  man  (vir  et  vir),”  &c.  Syriac,  “  And  to  Sion  it  is  said, 
a  giant-man  is  born  in  her,  and  he  himself  has  founded  her.” 
LXX.  (Cod.  Vatican ),  “Mother  Sion  [Sion  is  my  mother  (?)], 
a  man  shall  say;  and  a  man  is  born  in  her,”  &c.  This  is  fol¬ 
lowed  by  Roman  Psalter,  Tertullian,  St.  Augustine,  and  by 
several  Latins.  St.  Jerome  assigns  the  Myrrjp,  Meeteer  ( =  mother), 
of  LXX.  to  a  scribe’s  mistaking  the  interrogative  pfri,  meeti 
(  =  Vulgate,  Numquid?),  for  it.  The  prjrpp,  meeteer,  may  perhaps 
have  originated  from  prj tl  (?).  The  three-fold  “  was  born  ” 
corresponds  to  the  three-fold  zeh  (  =  “  one,”  “  another,”  “a  third  ”) 
(Isai.  xliv.  5).  v.  6.  St.  Jerome,  “The  Lord  reckoned  ( numeravit 
scribens  populos)  [when]  writing  (i.e.,  registering)  peoples ;  he 
was  born  in  her  (ipse  natus  est  in  ed)P  v.  7.  Many  critics  hold 
that  the  text  is  mutilated.  Waiving  conjectural  explanations, 
we  give  the  ancient  renderings  :  LXX.,  for  dsharim  ( =  “  and 
singers  ” — the  initial  word  of  v.  7,  which  they  transpose  to  v.  6, 
“  in  the  writing  of  peoples  and  of  princes ,”  &c.),  read  sdrim 
(princes) ;  mat  on  (  =  a  dwelling)  for  maydnay  (  =  my  fountains)  of 
present  text.  Arabic,  “The  Lord  shall  relate  in  the  book  of 
peoples  and  of  princes  who  have  been  born  in  her,  that  the 
dwelling  of  all  who  rejoice  is  in  thee.”  Targum,  “And  they  sing 
songs  in  choirs  [with  dances  (?)] ;  all  kinds  of  hymns  over  sacrifices 
are  sung  in  thee.”  Syriac,  “The  magnates  who  dwell  in  thee  shall 
rejoice,  and  all  who  are  afflicted  in  thee.”  St.  Jerome,  “  Et 
cantores  quasi  in  choris  :  omnes  fontes  mei  in  te  ”  ( =  “  and 
singers,  as  if  in  choirs  [dances  (?)] :  All  my  springs  [are]  in  thee  ”) — 
evidently  shirking  the  difficulty.  Jennings  and  Lowe  suggest, 
“  And  all  my  well-springs  [of  delight]  are  singing  aloud  like 
instrument  players  because  of  [///.,  in]  thee.”  Valeat  quantum. 


360 


PSALM  87  (88). 


PSALM  87  (88). 

1.  A  Song,  a  Psalm,  to 
the  sons  of  Qorach  ;  to  the 
Chief-Musician  on  Mach’- 
lath  l,aannoth.  A  Mas’kil  to 
Heman  the  ’Ezrachi. 

2.  YaHW^H,  God  of  my 
salvation.  By  day  have-I- 
cried  ;  in  the  night  [my 
plaint  is]  before  Thee. 

3.  Let  my  prayer  come 
before  Thee  :  Incline  Thine 
ear  to  my  cry. 

4.  For  my  soul  is-sated 
with-evils :  And  my  life 
draws-nigh  to  Sheol. 

5.  I-am-counted  with 
them-that-go-down  to  the 
pit  :  I-am-become  as  a  man 
without  strength. 

6.  Among  the  dead  [am] 
I-laid-prostrate,  Like  the 
slain,  lying  in  the  grave, 
Whom  Thou-rememberest 
no  more  :  But  they  are-cut¬ 
off  from  Thy  hand. 

7.  Thou-hast-laid  me  in 
the  lowest  pit:  In  darkness, 
in  the  depths. 

8.  Upon  me  Thy  fury  lies- 
heavily :  And  Thou-hast- 
brought-down  upon  [me]  all 
Thy  breakers.  [Selah.] 

9.  Thou-hast-put-far-away 


PSALM  87  (88). 

1.  A  Song  of  a  Psalm,  for 
the  sons  of  Core,  for  the  end, 
on  Maheleth  for  responsive 
[strains  (?)],  of  instruction 
for  Eman  the  Ezrahite. 

2.  O  Lord  God  of  my 
salvation  :  By  day  have-I- 
cried,  and  at-night  before 
Thee. 

3.  Let  my  prayer  come  be¬ 
fore  Thee :  Incline  Thine 
ear  to  my  supplication. 

4.  For  my  soul  is  full  of 
misery  :  And  my  life  draws- 
nigh  to  the  nether-world  (the 
grave). 

5.  I  -  am  -  counted  with 
them-that-go-down  to  the 
pit:  I-am-become  like  a  man 
without  help, 

6.  Free  among  the  dead, 
Like  the  mortally-wounded 
lying  in  the  tombs,  Whom 
Thou-rememberest  no  more  : 
But  they  are-rejected  from 
Thy  hand. 

7.  They-laid  me  in  the 
lowest  pit:  In  dark-places, 
and  in  the  shadow  of  death. 

8.  Thy  fury  lies-heavily 
upon  me :  And  Thou-hast- 
brought-down  upon  me  all 
Thy  billows. 

9.  Those  -  hast  -  removed 


PSALM  87  (88). 


361 


mine  acquaintances  from 
me  ;  Thou-hast-macle  me  an 
abomination  to  them  :  [I  am] 
shut  up,  and  cannot  come- 
forth  ; 

10.  Mine  eye  has-wasted- 
away  because  of  affliction  ; 
I  -  have  -  called  -  upon  Thee, 
YH  WH,  every  day  ;  I-have- 
stretched-out  my  hands  to 
Thee. 

1 1.  Wilt-Thou-do  wonders 
to  the  dead  :  Shall  the  shades 
arise,  and  give-thanks  to 
Thee  ?  [Selah.] 

12.  Shall  Thy  loving-good¬ 
ness  be  told  in  the  grave  : 
[Or]  Thy  faithfulness  in 
’Abhaddon  (i.e.,  the  place  of 
destruction)  ? 

13.  Shall  Thy  wonders 
be-known  in  the  dark  ;  Or 
Thy  justice  in  the  land  of 
forgetfulness  ? 


14. 

But 

as  for 

me,  to 

Thee, 

YaHWffl, 

have- 1 - 

cried  : 

:  And 

in  the 

morning 

my 

prayer 

comes-to-meet 

Thee. 

15.  Why,  YHWH,  castest- 
Thou-off  my  soul  :  [Why] 
hidcst-Thou  Thy  face  from 
me  ? 

16.  Afflicted  am  I,  and 
ready-to-die  from  youth  up  : 
I-have-borne  Thy  terrors 


mine  acquaintances  far  from 
me,  They-have-made  me  an 
abomination  to  themselves  : 
I  -  am  -  delivered  -  over  [to 
durance  (?)],  and  cannot 
come-forth  ; 

10.  Mine  eyes  are-dimmed 
from  poverty ;  I-have-cried 
to  Thee,  0  Lord,  all  day 
long  :  I  -  spread  -  forth  my 
hands  to  Thee. 

11.  Wilt-Thou-do  wonders 
for  the  dead  ;  Or  shall  physi¬ 
cians  raise  [them]  up,  that 
they  -  may  -  give  -  thanks  to 
Thee  ? 

12.  Shall  any-one  tell  of 
Thy  mercy  in  the  tomb  ;  Or 
Thy  faithfulness  in  destruc¬ 
tion  ? 

13.  Shall  Thy  wonders  be- 
known  in  darkness  :  Or  Thy 
justice  in  the  land  of  forget¬ 
fulness  ? 

14.  But  as  for  me,  to 
Thee,  O  Lord,  have-I-cried  : 
And  at  morning  shall  my 
prayer  come-to  meet  Thee. 

15.  Why,  O  Lord,  dost- 
Thou  -  reject  my  prayer  : 
Turnest-Thou  Thy  face  from 
me  ? 

16.  Poor  am  I,  and  in 
troubles  from  my  youth  up  : 
And  [scarce]  was  I  exalted, 


362 


PSALM  87  (88). 


[until]  I-am-distracted  [even 
to  distraction  (?)]  ; 

17.  Over  me  have-passed 
the-outbursts-of-Thy-wrath  ; 
And  Thy  terrors  have-cut- 
m  e-off. 

18.  They-came  round  me 
like  the  waters  all  the  day  : 
They  -  have -surrounded  me 
together. 

19.  Thou-hast-put-far  from 
me  lover  and  friend  ;  And 
mine  acquaintances  [are  (?)] 
darkness. 


but  I-was-brought-low,  and 
bewildered.  (Cf.  2  Cor.  iv.  8.) 

17.  Upon  me  have-passed 
the-outbursts-of-Thy  wrath  : 
And  Thy  terrors  have- be¬ 
wildered  me. 

18.  They-have-compassed 
me  like  water  all  the  day  : 
They-have-beset  me  together. 

19.  Thou -hast -removed - 
far  from  me  friend  and 
neighbour :  And  mine  ac- 

o 

quaintances  from  [my]  misery 
[on  account  of  my  wretched¬ 
ness  (?)]. 


This  is  the  saddest  Psalm  in  the  Psalter,  a  continuous  wail 
of  sorrow,  and  on  that  account  interpreted,  by  the  older  com¬ 
mentators,  of  the  Agony  of  the  Christ,  or  of  His  desolation  on 
the  Cross,  an  interpretation  seemingly  approved  of  by  Holy 
Church,  as  this  Psalm  holds  the  second  place  in  the  Third  Nocturn 
of  Good  Friday.  The  several  guesses  as  to  the  author,  and  the 
situation  under  which  it  was  written  need  not  detain  us,  being 
worthless.  The  question  as  to  its  origin  has  been  further  com¬ 
plicated  by  the  seemingly  irreconcilable  statements  of  the  Title, 
which  may  be  paraphrased  as  follows  :  “A  song,  a  Psalm  [handed] 
to  the  sons  of  Core  [to  be  set  to  music]  and  to  the  Corahite 
[choirmaster]  to  be  accompanied  by  stringed-instruments  ( macha - 
lath ,  a  harp,  so  Gesenius,  s.v.\  Fuanndth  (for  antiphonal  singing). 
A  didactic  ode  by  Eman  the  Ezrahite.”  Eman  with  Ethan  (see 
Title  of  next  Psalm)  is  mentioned  among  the  Corahite  choir, 
as  appointed  by  David  “  to  sound  with  cymbals  of  brass  ” 
(1  Chron.  xv.  19;  xvi.  41,  42),  at  the  translation  of  the  Ark 
from  the  house  of  Obed-edom  to  Sion.  Yet  they  can  hardly 
be  identified  with  the  sages  of  the  same  name  mentioned  in 
3(1)  Kings  iv.  31.  It  is  sufficiently  obvious  that  the  calamity  the 
poet  deplores  is  not  national '  but  personal  and  individual.  To 


PSALM  87  (88). 


363 


Job  under  his  trials,  to  Ozias  struck  with  leprosy,  to  Jeremias  in 
his  dungeon,  this  Psalm  has  been  respectively  assigned,  on  the 
strength  merely  of  some  few  coincidences  of  expression. 

v.  2.  The  Masoretic  text  of  this  verse  is  somewhat  difficult  and 
critically  suspect.  If  rendered  according  to  the  accents  (vv.  2,  3 
being  taken  together),  we  have,  “  Lord  God,  at  the  time  ( yo?n , 
“day,”  of  text),  when  I  cry  before  Thee  in  the  night  (3)  let  my 
prayer,”  &c.  v.  4.  “  My  life;”  the  subject  of  this  plaint  is,  most 
probably,  a  grievous  illness  aggravated  by  isolation,  by  the  desertion 
of  friends,  and  by  the  sense  of  Divine  displeasure,  v.  5.  “Without 
strength”  or  “vigour;”  St.  Jerome,  “homo  invalidus”  (a  weak 
man) ;  in  text,  'eyal,  which  occurs  nowhere  else.  v.  6.  “  Free 
among  the  dead  ;”  so  St.  Jerome,  /.<?.,  “set  free”  from  the  duties 
of  life,  from  the  precepts  of  the  Law,  from  bodily  service,  thus 
Targum,  Aben  Ezra,  Rashi.  Cf.  Latin  defu?idus.  Gesenius  (7Te??r. 
Lexic.  s.v.),  “  My  couch  is  among  the  dead,”  or,  more  usually, 
“among  the  dead  [I  am]  laid  prostrate.”  Revised  Version, 
“  Cast  away  among  the  dead.”  “  Mortally  wounded,”  the  context 
requires  us  to  understand  those  who  have  died  of  their  wounds  = 
“the  slain.”  v.  7.  “In  the  depths;”  usually  said  of  the  sea,  but 
here  Sheol.  v.  9.  In  all  probability,  an  allusion  to  leprosy,  and 
to  the  inforced  isolation  it  involved  (cf.  Lev.  xiii.  46;  Job 
xix.  8,  13).  “  Abomination ;”  in  text,  “abominations,”  for  greater 
emphasis.  “  I  am  delivered  over  [to  durance],”  either  literally, 
or  figuratively  (cf.  Lev.  xiii.  46  ;  St.  Matt.  iv.  12).  v.  10.  “Mine 
eye,”  & c.,  or  mine  appearance,  aspect,  “  is  attenuated  by  reason  of 
affliction”  (cf.  Num.  xi.  7  ;  Zach.  v.  6).  v.  11.  “Shades;”  in  text, 
rcphaim  ;  St.  Jerome,  “  shall  gia?its  rise  up,”  taking  the  word  for 
the  gentile  name  of  the  gigantic  races  of  Chanaan,  “the  Rephai'tes.” 
LXX.  read  the  self-same  letters  with  a  different  ( traditional J 
vocalization.  v.  12.  “’Abhaddon,”  the  place  of  destruction 
(cf.  Job  xxvi.  6).  Personified  in  Apoc.  ix.  11.  v.  13.  Cf.  Job.  x.  22. 
v.  14.  “Come  to  meet  Thee,”  reach  Thine  ears  sooner  than  Thou 
expectedst,  expressing  the  earnestness  of  the  prayer,  and  the 
intensity  of  the  affliction,  v.  15.  Instead  of  “prayer,”  Codex 
Alexandrin.  and  several  other  Greek  codices  have  “  soul ;  ”  so  too 
the  Old  Itala,  “  animam  meam  ”  (my  soul),  i.e.,  my  soul’s  yearnings 
for  solace  and  relief  made  manifest  in  prayer,  v.  16.  St.  Jerome, 


364 


PSALM  88  (89). 


“  Poor  am  I  and  suffering,  from  my  youth  have  I  borne  Thy 
fierce  anger  (fur or  cm),  and  I  am-troubled  ( conturbatus ).”  LXX. 
read  ndsdthi  (I  have  borne)  as  a  Passive  (“I  was  exalted”  by 
God,  or  “  I  uplifted  myself  proudly  ”).  ’ emeykhd  (Thy  terrors)  they 
take  as  a  participle  of  makak  (he  brought  low).  5 aphunah  (I 
am  distracted)  occurs  nowhere  else,  and  (to  judge  by  the 
Arabic)  is  correctly  rendered  by  LXX.  exeeporeethecn 

(I  am  quite  at  a  loss,  utterly  perplexed,  bewildered,  in  despair), 
v.  18.  “They;”  viz.,  the  tokens  of  Thy  displeasure  mentioned 
in  v.  17.  The  verbs  denote  continuous  action,  v.  19.  St.  Jerome, 
hemistich  b,  “  Notos  meos  abstulisti  ”  (Thou  hast  taken  away 
mine  acquaintances).  The  text,  pur  et  simple ,  “  Mine  acquaintances 
[are  (?)]  darkness.”  Aben  Ezra  and  Qimchi  explain  the  text, 
“As  my  friends  and  acquaintances  keep  aloof  from  me,  it  is  just 
as  if  they  were  hid  in  darkness.”  Most  moderns  prefer  “  Mine 
[only]  acquaintance  [is]  darkness”  (cf.  Job.  xvii.  14;  Ps. 
lxi.  (62)  10),  a  rendering  favoured  by  Id  machshakkim  (in  dark- 
places)  of  v.  7,  which  denotes  the  real  darkness  of  the  grave,  of 
the  nether-world.  LXX.  diverge,  not  from  the  text,  but  make 
a  slight  change  in  the  vowel-points,  me  choshekh  (“  from,  on  account 
of-darkness,”  taken  in  a  figurative  sense  =  “  Misery,”  “  wretched¬ 
ness  ”),  instead  of  the  present  macli sheikh  ( =  darkness). 


PSALM  88  (89). 

1.  Mas’kil,  to  ’Ethan  the 
Ezrachi. 

2.  The  loving-kindnesses 
of  YtfHWMd  I  will  for  ever 
sing :  To  generation  and 
generation  I  -  will  -  make  - 
known  Thy  faithfulness  with 
my  mouth. 

3.  For  I-have-said,  For¬ 
ever  shall  loving-goodness 
be  -  built  -  up  :  As  for  the 
heavens,  Thou-wilt-establish 
Thy  faithfulness  in  them. 


PSALM  88  (89). 

1.  [A  Psalm]  of  instruc¬ 
tion  of  Ethan  the  Ezrahite. 

2.  I-will  for  ever  sing  of 
the  mercies  of  the  Lord  :  I- 
will-declare  Thy  faithfulness 
with  my  mouth  to  all  genera¬ 
tions. 

3.  For  Thou  -  hast  -  said, 
Mercy  shall-be-built-up  for 
ever  in  the  heavens :  Thy 
faithfulness  shall -be -estab¬ 
lished  in  them. 


PSALM  88  (89). 


365 


4.  I-have-made  a  covenant 
with  My  chosen  -  one  :  I- 
have  -  sworn  to  David  My 
servant, 

5.  For  ever  will-I-establish 
Thy  seed  :  And  build-up 
thy  throne  to  all  generations. 
[Selah.] 

6.  And  the  heavens  shall- 
praise  Thy  wondrousness, 
YHWH  :  Thy  faithfulness 
also  in  the  assembly  of  the 
holy-ones. 

7.  For  who  in  the  sky  can- 
be  -  compared  with  Y«H- 
WeH:  Is  like  to  YHWH 
among  the  sons  of  the 
mighty  ? 

8.  God  greatly  -  to  -  be- 
feared  in  the  council  of  the 
holy  -  ones :  And  terrible 
above  all  that  encircle  Him. 

9.  YHWH,  God  of  hosts, 
Who  is  as  Thou,  a  mighty- 
One,  YAH?  And  Thy 
faithfulness  encircles  Thee. 

10.  TlIOU  rulest  the  pride 
of  the  sea  :  When  its  waves 
arise,  TlIOU  stillest  them. 

11.  Thou  hast -crushed 
Rahab,  as  one  -  that  -  is  - 
mortally  -  wounded  :  With 
the  arm  of  Thy  might 
Thou -hast -scattered  Thine 


4.  I  -  made  a  covenant 
with  My  chosen-ones :  I- 
swore  to  David  My  servant, 

5.  I  -  will  -  establish  thy 
seed  for  ever :  And  build¬ 
up  thy  throne  to  all  genera¬ 
tions. 

6.  The  heavens  shall- 
praise  Thy  wonders,  O  Lord : 
Thy  faithfulness  also  in  the 
assembly  of  the  holy-ones 
(i.e.,  saints). 

7.  For  who  in  the  clouds 
can -be -compared  with  the 
Lord  ?  Is-like  to  the  Lord 
among  the  sons  of  God  ? 

8.  God,  Who  is-glorified 
in  the  council  of  the  holy- 
ones  :  Great  and  terrible 
above  all  that  are  round 
about  Him. 

9.  Lord  God  of  hosts, 
Who  is  like  to  Thee?  Mighty 
art-Thou,  O  Lord  :  And 
Thy  faithfulness  is  round 
about  Thee. 

10.  Thou  rulest  the 
power  of  the  sea:  TlIOU 
calmest  the  tumult  of  its 
waves. 

11.  Thou  hast  -  laid-low 
the  proud-one,  as  one-that- 
is-slain  :  With  Thy  mighty 
arm  Thou  -  hast  -  scattered 
Thine  enemies. 


enemies. 


3  66 


PSALM  88  (89). 


12.  Thine  are  the  heavens, 
Thine  too  the  earth  :  The 
world  and  the  fulness  there¬ 
of  Thou  hast-founded  them. 

13.  The  north  and  the 
south,  Thou  hast  -  created 
them  :  T abhor  and  Cher’- 
mon  rejoice  in  Thy  Name. 

14.  Thine  is  an  arm  with 
might :  Thy  hand  prevails, 
Thy  right-hand  is-exalted. 

15.  Justice  and  judgment 
are  the  basis  of  Thy  throne  : 
Loving-goodness  and  Truth 
go-before  Thy  face. 

16.  O  the  happinesses  of 
the  people  that  -  know  the 
joyful-sound.  Y^HW^H,  in 
the  light  of  Thy  countenance 
do-they-walk  : 

17.  In  Thy  Name  do-they- 
exult  all  the  day :  And  in 
Thy  justice  are-they-exalted. 

18.  For  THOU  art  the 
glory  of  their  strength  :  And 
in  Thy  favour  our  horn 
shall-be-exalted. 

19.  For  to  YHWH  [be¬ 
longs]  our  shield  :  And  to 
the  Holy-One  of  Israel  our 
king. 

20.  Then  Thou-spakest  in 
vision  to  Thy  pious-ones, 
and  saidst,  I-have-laid  help 
on  a  mighty-man  :  1 -have- 


12.  Thine  are  the  heavens, 
Thine  too  the  earth :  The 
round-globe  of  the  world, 
and  the  fulness  thereof 
Thou  hast-founded. 

13.  The  north  and  the 
sea  Thou  hast  -  created  : 
Thabor  and  Hermon  rejoice 
in  Thy  Name. 

14.  Thine  is  an  arm  with 
might :  May  Thy  hand  be- 
strengthened,  and  Thy  right- 
hand  be-exalted, 

15.  Justice  and  judgment 
are  the  stay  of  Thy  throne. 
Mercy  and  truth  go-before 
Thy  face  : 

16.  Blessed  the  people 
that  know  the  joyful  sound. 
They-shall-walk,  O  Lord,  in 
the  light  of  Thy  countenance, 

17.  And  in  Thy  Name 
shall-they-exult  all  the  day  : 
And  in  Thy  justice  shall- 
they-be-exalted. 

18.  For  the  boast  of  their 
strength  art  Thou  :  And  in 
Thy  good-pleasure  our  horn 
shall-be-exalted  ; 

19.  For  of  the  Lord  is  our 
protection,  and  of  the  Holy- 
One  of  Israel  our  King. 

20.  Then  Thou-spokest  in 
vision  to  Thy  saints,  and 
saidst,  I  -  have  -  laid  help 
on  a  mighty- one:  I-have- 


PSALM  88  (89). 


367 


exalted  one-chosen  out  of 
the  people. 

21.  I -have -found  David 
My  servant :  With  My  holy 
oil  have-I-anointed  him  ; 

22.  With  whom  My  hand 
shall  -  be  -  established  :  Mine 
arm  also  shall  -  strengthen 
him. 

23.  The  enemy  shall  not 
exact  upon  him  :  Nor  shall 
the  son  of  wickedness  afflict 
him. 

24.  And  I  -  will  -  break  - 
down  his  foes  before  his 
face :  And  plague  them- 
that-hate  him. 

25.  But  My  faithfulness 
and  My  loving  -  goodness 
shall  be  with  him  :  And  in 
My  Name  shall  his  horn  be- 
exalted. 

26.  And  I  -  will  -  set  his 
hand  on  the  sea :  And  his 
right-hand  on  the  rivers. 

27.  He  shall-call  Me,  “  My 
Father  art  TllOU  :  My  God, 
and  the  Rock  of  my  salva¬ 
tion.” 

28.  Also  I-will-make  him 
[My]  first-born  :  Highest  of 
the  kings  of  the  earth. 

29.  For  ever  will- 1 -keep 
for  him  My  loving  -  good¬ 
ness  :  And  My  covenant  is 
faithful  with  him. 


exalted  one  -  chosen  out  of 
My  people. 

21.  I-have-found  David 
My  servant :  With  My  holy 
oil  have  -  I  -  anointed  him. 
(Acts  xiii.  22.) 

22.  For  My  hand  shall- 
support  him  :  Mine  arm  also 
shall-strengthen  him. 

23.  No  enemy  shall-gain- 
an-advantage  over  him.  Nor 
shall  the  son  of  wickedness 
presume  to  afflict  him  [or, 
harm  him  again]. 

24.  But-I-will-hew-down 
his  enemies  before  his  face  : 
And  put  to  flight  them-that- 
hate  him. 

25.  But  My  faithfulness 
and  My  mercy  shall  be  with 
him :  And  in  My  Name 
shall  his  horn  be-exalted. 

26.  And  I  -  will  -  set  his 
hand  on  the  sea.  And  his 
right-hand  on  the  rivers. 

27.  He  shall  -  call  -  upon 
Me,  “  Thou  art  my  Father  : 
My  God,  and  the  stay  of  my 
salvation.” 

28.  Also  I-will-make  him 
[My]  first  -  born  :  Higher 
than  the  kings  of  the  earth. 

29.  For  ever  will-I-keep 
for  him  My  mercy.  And 
My  covenant  shall  be  faithful 
to  him. 


PSALM  88  (89). 


6 


68 


30.  And  I-will-make  his 
seed  [to  endure]  for  ever : 
And  his  throne  as  the  days 
of  the  heavens. 

31.  If  his  sons  forsake  My 
law  :  And  walk  not  in  My 
judgments  ; 

32.  If  they-profane  [vio¬ 
late]  My  statutes  :  And  keep 
not  My  commandments, 

33.  Then  will- 1 -visit  their 
transgression  with  a  rod  : 
And  their  iniquity  with 
stripes. 

34.  But  My  loving-good¬ 
ness  will  - 1  not  -  break  -  off 
from  him  :  Nor  be-false  to  My 
faithfulness  (My  promise,). 

35.  I  will  not  profane  My 
covenant.  Nor  will-I-alter 
the  utterance  of  My  lips  ; 

36.  Once-for-all  have-I- 
sworn  by  My  holiness :  I 
will  not  lie  to  David  (lit.,  if 
I-lie,  &c.). 

37.  His  seed  shall-be  for 
ever  :  And  his  throne  as  the 
sun  before  Me. 

38.  As  the  moon  [which] 
is-established  for-ever  :  And 
is  a  faithful  witness  in  the 
sky.  [Selah.] 

39.  But  Thou  hast-cast- 
off  and  rejected  :  Thou-hast- 
been-wroth  with  Thine  an¬ 
ointed  ! 


30.  And  I-will-establish 
his  seed  for  evermore  :  And 
his  throne  as  the  days  of 
heaven. 

31.  If  his  children  forsake 
My  law :  And  walk  not  in 
My  judgments, 

32.  If  they-profane  My 
precepts  :  And  keep  not  My 
commandments, 

33.  I -will -visit  their  ini¬ 
quities  with  a  rod :  And 
their  sins  with  stripes. 

34.  But  My  mercy  I-will 
not  utterly  -  remove  from 
him  :  Nor  be-false  to  My 
truth, 

35.  Neither  will-I-profane 
My  covenant :  Nor  will-I- 
make-void  the  utterances  of 
My  lips. 

36.  Once  have-I-sworn  by 
My  holiness  :  I  will  not  lie 
to  David  : 

37.  His  seed  shall-endure 
for  ever, 

38.  And  his  throne  as  the 
sun  before  Me,  and  as  the 
moon  [which  is]  established 
for  ever  :  And  is  a  faithful 
witness  in  the  sky. 

39.  But  Thou  hast-cast- 
ofif,and  set-at-nought.  Thou- 
hast  -  rejected  Thine  anoin¬ 
ted! 


PSALM  88  (89). 


369 


40.  Thou  -  hast  -  abhorred 
the  covenant  of  Thy  servant : 
Thou  -  hast  -  profaned  his 
crown  [by  casting  it]  to  the 
ground. 

41.  Thou  -  hast  -  broken- 
down  all  his  hedges  :  Thou- 
hast-made  his  strongholds  a 
ruin. 

42.  All  that-pass-by  the 
way  plunder  him :  He-is- 
become  a  reproach  to  his 
neighbours. 

43.  Thou-hast-exalted  the 
right-hand  of  his  foes  :  Thou- 
hast  -  gladdened  all  his 
enemies. 

44.  Thou-hast  also-turned 
the  edge  of  his  sword  :  And 
hast  not  made-him-to-stand 
in  the  battle. 

45.  Thou-hast-made  his 
majesty  to-cease  :  And  hast- 
cast  his  throne  down  to  the 
ground. 

46.  Thou  -  hast  -  curtailed 
the  days  of  his  youth  :  Thou- 
hast  -  covered  -  him  with 
shame.  [Selah.] 

47.  How  long,  YaHWdi, 
wilt  -  Thou  -  hide  Thee  for 
ever  ?  Shall  Thy  fury  burn 
like  fire  ? 

48.  Remember  what  a 
mere-fleeting-life  am  I  :  For 
what  a- mere-nothing  hast- 
Thou-crcated  all  the  sons  of 
man  ! 


40.  Thou-hast-made-void 
the  covenant  of  Thy  servant : 
Thou  -  hast  -  profaned  his 
hallowed-diadem  [even]  to 
the  ground. 

41.  Thou  -  hast  -  broken  - 
down  all  his  hedges  :  Thou- 
hast-made  his  stronghold  a 
terror. 

42.  All  that-pass-by  the 
way  plunder  him  :  He-is 
become  a  reproach  to  his 
neighbours. 

43.  Thou-hast-exalted  the 
right-hand  of- those -that  - 
afflict  him  :  Thou  -  hast  - 
gladdened  all  his  enemies. 

44.  Thou -hast -withdrawn 
the  help  of  his  sword  :  Thou- 
hast  not  stood  by  him  in 
battle. 

45.  Thou  -  hast  -  deprived 
him  of  his  majesty :  And 
hast-dashed  his  throne  down 
to  the  ground. 

46.  Thou  -  hast -shortened 
the  days  of  his  youth.  Thou  - 
hast-overwhelmed  him  with 
shame. 

47.  How  long,  O  Lord, 
wilt  -  Thou  -  turn  -  away  for 
ever  ?  Shall  Thine  anger 

o 

flame-out  like  fire? 

48.  Remember  what  my 
being  is  :  For  is  it  to  no 
purpose  Thou -hast -created 
all  the  sons  of  men  ? 


Y 


370 


PSALM  88  (89). 


49.  What  man  is  he  [that] 
lives  and  shall  not  see 
death  ?  [That]  can-deliver 
his  soul  from  the  hand  (i.e., 
power)  of  Sheol  ?  [Selah.] 

50.  Where  are  Thy  former 
loving-kindnesses,  ’Addnay  ? 
[Which]  Thou  sworest  to 
David  in  Thy  faithfulness  ? 

51.  Remember,  ’Adonay, 
the  reproach  of  Thy  servants : 
My  bearing  in  my  bosom 
[the  reproach]  of  the  whole 
of  many  peoples  ; 

52.  Wherewith  Thine 
enemies  have  reproached, 
YaHW^H  :  Wherewith  they 
have  reproached  the  foot¬ 
steps  of  Thine  anointed. 

53.  Blessed  be  YHWH 
for  evermore.  Amen,  and 
Amen. 


49.  Who  is  the  man  that 
lives  and  shall  not  see  death  ? 
[That]  shall-deliver  his  soul 
from  the  power  of  the  grave  ? 

50.  Where  are  Thine 
ancient  mercies,  O  Lord,  As 
Thou-didst-swear  to  David 
in  Thy  truth  ?  [ or ,  which 
Thou  sworest,  &c.] 

51.  Remember,  Lord,  the 
reproach  of  Thy  servants : 
Which  I  bear  in  my  bosom, 
[the  reproach]  of  many 
nations  ; 

52.  Wherewith  Thine 
enemies,  O  Lord,  have  re¬ 
viled  :  Wherewith  they  have 
reviled  the  altered  -  condi¬ 
tion  of  Thine  anointed. 

53.  Blessed  be  the  Lord 
for  evermore.  So  be  it,  so 
be  it ! 


This  Psalm  is  surely  pre-exilic,  as  else  the  poet  would  have 
mentioned  the  subversion  of  the  Jewish  polity,  the  destruction  of 
the  City  and  the  Temple.  Its  historical  background  connotes  a 
period  of  decadence.  The  Davidic  dynasty  is  tottering  to  its 
fall,  the  nation  is  at  the  mercy  of  its  enemies.  Assuming  (as, 
failing  valid  reasons  to  the  contrary,  we  well  may)  the  authenticity 
of  the  ascription  to  “  Ethan  the  Ezrahite,”  we  identify  him  with 
one  of  the  sages  of  Solomon’s  time,  mentioned  in  3  (1)  Kings  iv. 
31.  He  may  have  been  one  of  the  “old  men”  whose  counsel 
Roboam  rejected  (3(1)  Kings  xii.  8).  None  other  could  so  vividly 
feel  and  depict  the  contrast  between  the  gloom  of  the  present 
disasters,  when  the  brilliant  promises  recently  conveyed  by 
Nathan  seemed  to  have  failed,  and  the  glories  of  the  preceding 


PSALM  88  (89). 


371 


reigns  were  eclipsed.  The  secession  of  the  ten  tribes,  with  the 
intestine  feuds  it  occasioned,  left  the  southern  kingdom  open  to 
foreign  invasion.  Sesac,  the  King  of  Egypt,  overran  Juda,  “took 
its  fortified  cities,”  and  “  the  treasures  of  the  house  of  the  Lord, 
and  the  royal  treasures”  (2  Chron.  xii.  2 — 9;  cf.  3  (1)  Kings  xiv. 
25,  26).  Under  such  circumstances,  the  poet  naturally  recalls 
the  miraculous  deliverance  of  the  Exodus,  when  Egypt  “  was 
crushed  ”  (v.  11)  by  Divine  interposition.  Others,  among  whom 
Tholuck,  Thalhofer,  &c.,  may  be  mentioned,  suppose  that 
Joachin,  deposed  after  a  brief  reign  and  imprisoned  by  Nabucho- 
donosor,  is  the  king  whose  tragic  lot  is  here  deplored.  But  it 
is  far  more  likely  that  a  Psalm  of  this  kind  would  be  indited  at  a 
time  when  the  memory  of  the  preceding  reigns,  and  of  Nathan’s 
“vision”  (v.  20),  was  still  fresh  in  the  minds  of  the  faithful 
Israelites,  and  the  dismal  contrast  between  present  calamities  and 
the  splendours  of  a  but  recent  past  seemed  to  betoken  a  sudden 
revocation  of  the  Divine  promises.  The  Psalm  opens  with  a 
reference  to  the  Davidic  promises  (2  Kings  (Sam.)  vii.  8 — 16). 
In  vv.  6 — 15,  the  poet  gratefully  extols  the  Divine  attributes 
which  are  the  pledge  of  the  fulfilment  of  these  promises.  He 
turns  into  song,  in  vv.  20 — 38,  the  utterances  of  Nathan  (2  Kings 
vii.),  ere  passing  to  the  mournful  contrast  presented  by  the  perils 
threatening  the  ruin  of  the  Davidic  dynasty,  and  the  blighting 
of  the  people’s  hopes  (vv.  39 — 46).  The  Psalm  closes  with  an 
earnest  and  pathetic  appeal  to  God  (47 — 52). 

v.  2.  An  outburst  of  gladsome  praise  for  “the  sure  mercies 
of  David  ”  (Isai.  lv.  3 ;  Acts  xiii.  34),  the  theme  he  has  chosen 
as  a  permanent  memorial  to  his  people  ;  cf.  Ps.  xliv.  (45)  18. 
v.  3.  The  inward  convictions  that  determine  his  choice  of  the 
theme.  “Loving-goodness,”  “Truth,”  or  “Faithfulness,”  the 
source  of  the  Promises,  the  ground  of  his  hope.  “  I  have  said  ;  ” 
LXX.  and  St.  Jerome,  “Thou  (  =  God)  hast-said,”  a  reading 
preferred  by  most  modern  critics.  “  Be  built  up,”  a  metaphor 
expressive  of  the  steadfastness  of  the  loving-goodness  shown 
forth  in  the  gracious  promises  recorded  in  the  Psalm.  “  In  the 
heavens;”  by  LXX.,  St.  Jerome,  and  several  old  Latin  Psalters, 
connected  with  the  latter  half  of  the  verse.  St.  Jerome,  “Thou- 
shalt-establish  ( fundabis )  the  heavens,  and  Thy  truth  [is]  in  them.” 


372 


PSALM  88  (89). 


“  In  them,”  wanting  in  LXX.  and  in  the  old  Latin  Psalters. 
“Heavens”  typify  immutability  and  perpetuity,  hence  the 
certainty  of  God’s  promises,  cf.  Ps.  cxviii.  (119)  89.  But  con¬ 
trasted  with  God’s  eternity,  cf  Ps.  ci.  (102)  27 — 29.  v.  4. 
Without  further  preface,  the  poet  introduces  the  promises  to 
David  and  his  seed,  by  the  fulfilment  whereof  the  faithfulness  of 
God  is  made  manifest.  “Made  a  covenant,”  /it.,  “I  have-cut  a 
covenant  ”  (cf.  repav  (nrovSag,  temnei?i  spondas ,  from  the  custom 
of  slaying  and  cutting  up  victims  in  making  a  compact).  “Chosen- 
one,”  /.<?.,  David;  so  too  St.  Jerome,  “electo  meo.”  See  3  (1) 
Kings  viii.  16.  “I  have  sworn,”  Targum,  “to  Abraham  My 
servant.”  v.  5.  Cf.  2  Kings  (Sam.)  vii.  12,  &c.  Cf.  1  Chron. 
xvii.  11 — 14.  Set  ah  marks  the  transition  to  the  words  of  the 
poet,  who,  in  vv.  6 — 19,  celebrates  the  might,  goodness,  justice, 
and  faithfulness  of  God  as  manifested  especially  to  the  chosen 
race.  v.  6.  “  Holy-ones,”  the  angels,  cf.  Deut.  xxxiii.  2;  Job 
xv.  15.  “The  whole  company  of  heaven,”  called  Rabbinically, 
“the  family  above.”  v.  7.  “Sons  of  the  mighty  ones”  occurs 
once  in  Ps.  xxviii.  (29)  1.  U jiey' elim  =  the  angels;  St.  Jerome, 
“sons  of  God.”  Cf.  Exod.  xv.  10,  11,  with  vv.  7 — 11.  v.  8. 
“To  be  feared  greatly p  or  “ very  terrible;”  in  text,  rabbdh ;  to  be 
construed  adverbially,  as,  being  a  Feminine  form,  it  can  qualify 
neither  sod  (=council),  nor  God.  Revised  Version,  “A  God” 
(’Ft),  “ very  terrible,”  &c.  v.  9.  “A  mighty  one;”  in  text,  Chasin. 
“  Faithfulness,”  as  the  rainbow  (Apoc.  iv.  3),  a  pledge  and  token 
for  good.  v.  11.  “The  sea”  (v.  10)  recalls  the  miraculous 
deliverance  of  the  Exodus.  “  Arm  of  might  ”  =  “  brachio  forti  ” 
of  St.  Jerome  =  “  by  Thy  mighty  aim.”  v.  12.  “World;”  in  text, 
tcbhel- the  inhabited  world  ;  contrasted  in  Isai.  xiv.  17,  with  the 
desolate  waste,  cf.  ?/  oikov/xA^,  hee  oikoumenee ,  of  LXX.  v.  13. 
“Sea,”  so  LXX.,  having  read  yam  (  -  sea)  for  yamhi  (=right-hand). 
St.  Jerome’s  dexteram,  and  “  south,”  which  is  on  the  right-hand 
of  one  facing  east;  cf.  Gaelic  deas  (=“ right-hand ”  and  “south,” 
same  meanings).  “  Tabor  and  Hermon,”  not  merely  west  and 
east,  as  interpreted  in  Targum — “Tabor  on  the  W.  and  Hermon 
on  the  E.  sing  praises  to  Thy  Name  ” — but  as  the  most  con¬ 
spicuous  features  of  a  mountainous  country.  v.  14.  “An  arm 
with  might  ”  =  “  a  mighty  arm,”  a  might  potential,  reserved,  but 


PSALM  88  (89). 


373 


manifesting  itself  in  mighty  deeds;  then,  “Thy  hand  is  strong 
(  =  prevails),”  &c.  v.  15.  “Justice,”  rewarding  virtue.  “Judgment,” 
punishing  sin.  “Loving-goodness,”  “Truth,”  personified  as 
attendants  ever  ready  to  anticipate  God’s  behests,  v.  16.  Such 
is  He  who  has  given  the  promise ;  “  Blessed,”  therefore,  is  Israel 
summoned  by  trumpet-blasts  to  God’s  solemn  festivals.  “Joyful- 
sound,”  the  loud  music  of  the  trumpets,  or,  “  Who  are  wont  to 
shout  for  joyous  gratitude”  (cf.  Ps.  xciv.  (95)  1  ;  xcix.  (100)  t). 
v.  17.  “Name”  =  Thy  Self-revelation.  “  Justice,”  Thine  adherence 
to  Thy  covenant,  v.  18.  “Our  horn;”  Targum,  “  Their  horn  ;  ” 
the  text  has  “  Thou  wilt  exalt  ”  (. Kethib ) ;  but  Qeri  (  =  correct 
reading)  as  above,  v.  19.  “  Shield  ”  =  “  our  king;”  it  cannot  be 
predicated  of  YaHW^H,  with  due  regard  to  grammar;  cf. 
Ps.  xlvi.  (47)  10;  Osee  iv.  18.  Our  king  reigns  Dei  gratia. 
v.  20.  The  mention  of  “king”  leads  to  an  expansion  of  the 
promises  to  David’s  race  (vv.  20 — 38).  “Vision,”  so  called 
2  Sam.  vii.  17;  1  Chron.  xvii.  15.  “Pious-one,”  Nathan;  if 
David,  we  may  render,  “  concerning  Thy  pious  one.”  LXX., 
Syriac,  Targum,  Aquila,  Symmachus,  Rashi,  Aben  Ezra,  and 
St.  Jerome,  render  it  “pious  ones”  with  reference  to  Samuel, 
Gad,  and  Nathan,  or  to  David  and  his  race.  “  Laid  help ;  ” 
Targum  inserts  “  for  my  people,”  I  have  provided  for  their 
protection  and  defence  a  brave  and  mighty  man.  “  Chosen-one;” 
Targum,  “a  youth.”  v.  22.  “My  hand  My  protection.  The 
enim  (for)  of  Vulgate  is  not  wanted  here.  v.  23.  “  The  enemy 
shall  not  i?npose  upon  him;”  St.  Jerome,  “non  decipiet”  (shall 
not  deceive).  LXX.,  “shall  not  make  profit  by  him.”  Rashi, 
“shall  not  exact  upon  him,”  i.e.,  as  a  creditor;  he  shall  pay 
tribute  to  no  one,  tribute  being  paid  to  conquerors.  “  Shall  not 
afflict  him,”  so  the  text  and  St.  Jerome ;  “non  apponet  ”  (shall 
not  add  to,  /.<?.,  shall  not  continue — venture- — be  able  to)  “  harm 
him  ”  is  taken  from  2  Kings  (Sam.)  vii.  10,  by  LXX.  and  Vulgate, 
where  the  promise  is  to  Israel  at  large — “  Neither  shall  the  sons 
of  wickedness  afflict  them  [viz.,  “  My  people  Israel  ”]  any  more.” 
v.  24.  David’s  past  deliverances  are  thus  described,  2  Sam.  vii.  9. 
v.  26.  “I  will  set  his  hand  (-dominion,  possession)  on,”  &c. 
Or,  “  I-will-fix  his  hand  unto  (as  far  as)  the  sea,”  &c.  “Sea”  = 
the  Mediterranean.  “  Rivers,”  either  according  to  poetic  usage, 


374 


PSALM  88  (89). 


or  the  Euphrates  with  its  affluents.  No  mention  of  this  in 
Nathan’s  promise  (2  Sam.  vii.).  Cf.  the  promise  to  Abraham 
(Gen.  xv.  18;  Deut.  xi.  24;  Jos.  i.  4;  Ps.  lxxi.  (72)  8).  v.  27. 
Spoken  of  Solomon  by  Nathan  (cf.  2  Sam.  vii.  13,  14);  applied 
here  to  David,  fulfilled  in  David’s  Son  (Heb.  i.  5).  v.  28. 
Fulfilled,  to  some  extent,  in  Solomon,  cf.  1  (3)  Kings  x.  23. 
Applicable  to  every  King  of  Israel,  as  representative  of  Israel, 
“God’s  first-born”  (Exod.  iv.  22);  but  to  David,  par  excellence 
(2  Sam.  xxiii.  1).  “High  above  all  the  nations  of  the  earth”  is 
part  of  the  promise  to  Israel,  Deut.  xxviii.  1.  v.  30.  Cf.  v.  37, 
and  2  Sam.  vii.  12 — 16,  quoted  here.  vv.  31  —  34.  Cf.  2  Sam. 
vii.  14,  15.  v.  32.  “Profane;”  in  text,  the  same  word  in  v.  35, 
and  v.  40.  v.  33.  Paternal  correction,  chastisement,  not  destruc¬ 
tion,  cf.  Osee  vi.  7;  Job  xxxi.  33;  Heb.  xii.  7.  v.  34.  “Nor 
will  I  be  false  to  My  faith.”  v.  36.  “  By  My  holiness,”  as  in 
Amos  iv.  2.  vv.  37,  38,  here  rendered  as  in  Targum.  Rashi, 
“the  moon  and  the  sun  witness  to  him,  that  as  long  as  they  last, 
his  kingdom  shall  last,  as  we  read  in  Jer.  xxxiii.  20,  21.”  Selcth 
marks  the  transition  from  the  promises  to  the  present  calamities, 
v.  39.  “ Thou,”  emphatic ;  “Thou,  the  True,  the  Faithful  God, 
hast  cast  off,”  &c.  Present  appearances  show  that  Thy  covenant 
is  failing,  nay,  that  it  is  annulled.  The  secession  of  the  northern 
tribes  was  God’s  doing  (2  Par.  (Chron.)  xi.  4).  The  poet  fears 
lest,  despite  His  promise,  God  should  reject  the  Davidic  dynasty, 
“as  He  took  away  His  goodness  from  Saul”  (2  Sam.  vii.  15). 
v.  40.  “Abhorred;”  Targum,  “ hast-changed.”  “Crown;”  in 
text,  nizrd ,  nezer ,  a  badge  whereby  one  was  set  apart  from  the 
people  at  large ;  hence,  the  crown  which  betokens  that  the  King 
is  a  consecrated  person.  EXX.,  dyiW/xa,  hagiasma  (=“that  which 
is  hallowed,”  “a  holy  place”),  in  Roman  Psalter  and  by  some 
Fathers  rendered  sanctitatem  (  =  holiness).  His  kingly  diadem 
is  trodden  under  foot  in  the  dust.  vv.  41,  42.  Cf.  Ps.  lxxix.  (80) 
13.  v.  41.  “Ruin;”  in  text,  irfchittah  (ruin,  consternation, 
alarm,  terror),  so  St.  Jerome,  “pavorem”  (anxiety,  fear,  dread). 
The  house  of  David  is  likened  to  a  ruinous  fortress,  the  garrison 
whereof  trembles  at  the  approach  of  the  foe  (cf.  Jer.  xlviii.  1). 
Or,  his  fortress  ( =  his  kingly  estate,  his  kingdom),  which  Thou 
allowest  to  totter  to  its  fall,  is  an  object  of  terror  to  the  beholder. 


PSALM  88  (89). 


375 


v.  44.  “Edge;”  St.  Jerome,  “robur”  (  =  the  strength  of  his 
sword).  LXX.,  Vulgate,  “the  help,”  whereby  his  sword  became 
victorious.  v.  45.  “  Thou-hast-put  an  end  to  his  (lit.)  purity” 
( =  splendour,  majesty)  ;  or,  “  Thou-hast  caused  him  to  cease 
from  his  majesty.”  Roman  Psalter  and  several  others,  “dissolvisti 
eum  ab  emundatione”  (hast-separated  him  from  splendour,  purity). 
Gesenius,  “  Thou-hast-made-to-cease  [and  takest  away]  from  his 
brightness.”  v.  46.  “Shortened  ...  his  time”  (Cod.  Alexandrin. 
Xpovov,  chronou ,  “of  time;”  Cod.  Vatican.,  Opovov,  thronou ,  “of  his 
throne”).  His  trials  have  aged  him  prematurely;  not,  He  is  cut 
off  before  his  time.  St.  Augustine,  and  many  Psalters,  “  dies 
sedis  ejus  ”  (the  days  of  his  throne),  following  Cod.  Vatican. 
Set  ah  marks  the  transition  from  complaint  to  pleading,  v.  47. 
An  all  but  verbal  repetition  of'Ps.  Ixxviii.  (79)  5.  The  Seldh  at 
v.  49,  divides  the  prayer  into  two  parts ;  in  vv.  47 — 49,  the 
shortness  of  man’s  life  is  pleaded;  in  vv.  50 — 52,  the  dishonour 
to  God  by  the  exultation  of  His  enemies.  v.  50.  “  Former 
gracious-acts,”  i.e.,  the  prosperity  and  glories  of  David  and 
Solomon.  v.  52.  “Footsteps,”  so  St.  Jerome,  “vestigia” 
( =  tracks).  LXX.,  dvrdXXay/xa,  a?itallagma  (  —  exchange,  thing 
given,  or  taken,  in  exchange).  Vulgate,  as  rendered  by  Thalhofer, 
“changed- lot,  fortune.”  Targum,  “Who  have  reviled  the  tardi¬ 
ness  of  the  print  of  the  footsteps  of  Thy  Messiah ;  ”  followed  by 
Qimchi  and  Aben  Ezra,  “  He  delays  so  long,  say  they,  He  will 
never  come.”  Agellius,  retributionem  (recompense,  the  outcome 
of  action),  cf.  Ps.  xviii.  (19)  12,  “great  reward .”  Some  take  it 
to  mean,  “  the  posterity  of  Thine  anointed.”  Thalhofer  renders 
the  text,  “  They  revile  every  step  of  Thine  anointed  ”  (i.e.,  the 
kings  of  David’s  race).  In  a  word,  Our  enemies  jeer  at  the 
fallen  fortunes  of  the  house  of  David,  which  belie  the  magnificent 
promises  made  to  its  founder.  The  closing  doxology  (berakdh) 
may  be  an  integral  part  of  the  Psalm  expressive  of  a  hope  of 
coming  deliverance,  so  Qimchi,  or  may  have  been  added  by  the 
compiler,  to  make  the  end  of  Book  Third. 


JBoofe  jfourtfo. 


PSALM  89  (90).  PSALM  89  (90). 


1.  A  Prayer,  to  (i.e.,  of) 
Mosheh,  the  man  of  God. 
’Adonay,  THOU  hast  -  been 
our  dwelling-place  In  gene¬ 
ration  and  generation. 

2.  Ere  the  mountains  were- 
brought  -  forth,  Or  Thou- 
hadst  -  given  -  birth  to  the 
earth  and  to  the  world  :  Yea, 
from  everlasting  to  ever¬ 
lasting  Thou  art  God. 

3.  Thou  -  turnest  man  to 
dust :  And  sayest,  Return, 
ye  sons  of  man. 

4.  For  a  thousand  years, 
when  past,  are  in  Thine 
eyes  as  one  bygone-day  : 
And  as  a  watch  in  the  night. 

5.  Thou  -  washest  -  them 
away, 1  a  sleep  are  -  they  : 
In  the  morning  they-each- 
pass-away  like  the  grass. 

6.  In  the  morning  it-blos- 
soms  and  passes  away  :  In 


1.  A  prayer  of  Moses,  the 
man  of  God.  Lord,  Thou- 
hast-been  our  refuge  In  all 
generations. 

2.  Ere  the  mountains 
existed,  or  the  earth  and 
the  world  were-formed:  Even 
from  age  to  age  Thou  art 
God. 

3.  Turn  not  man  back  to 
nothingness  :  Whereas  Thou- 
hast-said,  Return,  ye  children 
of  men. 

4.  For  a  thousand  years 
in  Thy  sight  are  but  as 
yesterday  which  is  -  past : 
And  as  a  watch  in  the 
night. 

5.  Their  years  are  what 
is  accounted  as  nought. 

6.  In  the  morning  [man] 
passes-away  like  the  grass ;  in 


1  “  Bearest,  sweepest  them  away  [as  with  a  flood].” 


PSALM  89  (90). 


377 


the  evening  it-is-cut-down 
and  withers. 

7.  For  we-are-consumed 
by  Thine  anger :  And  by 
Thy  wrath  are-we-terrified. 

8.  Thou  -  hast  -  set  our 
iniquities  before  Thee  :  Our 
secret  [sin]  in  the  light  of 
Thy  countenance. 

9.  For  all  our  days  have- 
waned-away  by  reason  of 
Thy  wrath  :  We  complete 
our  years  [with  the  speed  of] 
thought. 

10.  The  days  of  our  years, 
in  them  are  seventy  years, 
And,  if  by-reason  of  strength, 
eighty  years  ;  Yet  is  their 
pride  labour  and  sorrow  : 
For  it-passes-away  speedily, 
and  we-fly-away. 

11.  Who  understands  the 
power  of  Thine  anger  :  And 
Thy  wrath  according  to  a 
fear  of  Thee  ?  (i.e.,  so  as  duly 
to  fear  Thee). 

12.  To  number  our  days, 
so  teach  [us]  :  That  we-may- 
acquire  a  heart  of  wisdom 
(i.e.,  a  wise  understanding). 

13.  Return,  Y^HW^H  ! 
how  long  ?  And  let  -  it- 
repent  -  Thee  concerning 
Thy  servants. 


the  morning  he-blossoms  and 
[then]  passes-away  :  In  the 
evening  [he  droops],  withers 
and  dries-up. 

7.  For  we-have-perished 
in  Thine  anger  :  And  by 
Thy  wrath  are-we-terrified. 

8.  Thou  -  hast  -  set  our 
iniquities  before  Thee  :  The 
course  -  of  -  our  -  life  in  the 
shining  of  Thy  countenance. 

9.  For  all  our  days  have- 
waned-away,  And  through 
Thine  anger  we-pass-away  : 
Our  years  have  -  spun  -  out- 
their-tale  as  a  spider. 

10.  [As  for]  the  days  of 
our  years,  in  them  are  seventy 
years  :  And  if  [men  be]  in 
strength,  eighty  years  ;  And 
what  is  over  and  above  these 
is  but  labour  and  trouble. 
For  senile-feebleness  over¬ 
takes  us,  and  we  are  chas¬ 
tened. 

1 1.  Who  knows  the  might 
of  Thine  anger :  And  for 
fear  of  Thee  can-tell  of  Thy 
wrath  ? 

12.  ...  So  make  known 
Thy  right-hand,  And  those 
whose  heart  is-schooled  in 
wisdom. 

13.  Return,  O  Lord  ;  how 
long?  And  be  -  entreated 
concerning  Thy  servants. 


378 


PSALM  89  (90). 


14.  Satisfy  us  in  the 
morning  with  Thy  loving¬ 
goodness  :  That  we-may- 
sing-for-joy  and  be-glad  all 
our  days. 

15.  Gladden  us  according 
to  the  days  [wherein]  Thou- 
hast  -  afflicted  us:  To  the 
years  [in  which]  we-have-seen 
evil. 

16.  Let  Thy  work  appear 
to  Thy  servants  :  And  Thy 
majesty  upon  their  children. 

17.  And  may  the  gracious¬ 
ness  of  ’Adonay  our  God  be 
upon  us  :  And  the  work  of 
our  hands  do-Thou-prosper 
upon  us:  Yea,  the  work  of 
our  hands  do-Thou-prosper 
it. 


14.  We-have-been  filled 
in  the  morning  (i.e.,  early) 
with  Thy  mercy.  We-have- 
exulted  and  rejoiced  all  our 
days. 

15.  We-have-rejoiced,  in 
return  for  the  days  wherein 
Thou-hast-afflicted  us  :  For 
the  years  wherein  we-have- 
seen  woes. 

16.  Look  upon  Thy  ser¬ 
vants,  and  upon  Thy  works  : 
And  guide-Thou  their  chil¬ 
dren. 

17.  And  may  the  bright¬ 
ness  of  the  Lord  our  God  be 
upon  us  ;  And  the  works  of 
our  hands  do-Thou-prosper 
upon  us  :  Yea,  the  work  of 
our  hands  do-Thou  prosper. 


The  style  and  contents  of  this  Psalm  afford  substantial  proof 
of  the  authenticity  of  the  Title,  which  the  Targum  paraphrases  as 
follows :  “  A  prayer  which  Moses,  the  Prophet  of  the  Lord, 
prayed,  when  the  people  of  the  house  of  Israel  had  sinned  in  the 
desert.”  The  diction  not  only  recalls  that  of  Moses,  especially 
in  the  closing  chapters  (xxxii.  xxxiii.)  of  the  Pentateuch,  but  it  is 
of  a  character  peculiarly  his.  The  theme  of  this  poem  is  death 
in  its  much-forgotten  character  as  “  the  wages  of  sin,”  suggested, 
most  probably,  by  the  punishment  wherewith  a  whole  generation 
was  visited,  for  the  rebellion  at  Cades ;  all  from  twenty  years 
old  (600,500  men)  perishing  in  the  waste  within  the  next  thirty- 
eight  years  after  the  report  of  the  ten  spies.  Moses  may  have 
written  this  Psalm  for  popular  use,  and  have  omitted  it  from  the 
Pentateuch,  either  on  account  of  its  want  of  connection  with  the 
subject-matter  of  that  work,  or  of  its  being  sufficiently  known  to 
the  people.  It  may  have  been  in  common  use  during  the  Exile, 


PSALM  89  (90). 


379 


which  would  perhaps  account  for  its  insertion  among  the  later 
Psalms.  (?)  The  Psalm  falls  into  two  main  divisions:  (1)  The 
eternity  of  God  contrasted  with  man’s  fleeting  life  (vv.  1 — 6), 
which  is  accounted  for  by  sin  which  provokes  God’s  wrath  ;  a 
prayer  for  wisdom  to  bear  this  truth  in  mind,  and  to  lay  to  heart 
the  duty  of  serving  God  (vv.  7 — 12).  (2)  A  prayer  for  the 

cessation  of  the  present  infliction. 

v.  1.  “Dwelling-place;”  St.  Jerome,  “  habitaculum,”  an 
acknowledgment  of  what  God  had  been  to  their  fathers  and  to 
themselves.  Cf.  Deut.  xxxiii.  27.  v.  2.  “Given  birth,”  /.<?.,  created, 
here  and  Deut.  xxxii.  18.  “Earth,”  general  term  =“ world,”  the 
fruitful  earth.  “God”  wanting  in  LXX.  and  in  many  Latin 
Psalters,  v.  3.  ’ El  (God),  which  closes  v.  2  in  the  text,  has 
been  transferred  by  LXX.  to  the  beginning  of  v.  3,  and  vocalized 
’#/  not  (“Turn  not”).  “Dust,”  in  text  dakka ,  which  occurs 
nowhere  else.  St.  Jerome,  “usque  ad  contritionem  ”  (even  to 
grinding  down)  ;  cf.  Eccl.  xii.  7.  Rashi,  with  some  others,  takes 
the  second  “  Return  ”  for  a  call  to  repentance,  which  does  away 
with  the  parallelism,  neutralizes  the  connection  of  “for”  (v.  4) 
with  the  second  clause,  v.  4.  The  poet  seemingly  pleads  the 
shortness  of  human  life,  even  when  prolonged  to  its  utmost  term, 
as  a  motive  for  deprecating  premature  death.  “When  past,” 
time  gone  by  ever  appears  short.  “Watch  in  the  night,”  a  third 
part  of  the  night,  which  later  was  divided  into  four  watches.  To 
those  who  are  asleep  the  night-watches  fleet  past  like  a  moment. 
Cf.  2  St.  Peter  iii.  8  v.  5.  Difficult  to  make  out  even  in  text : 
LXX.  (as  closely  as  possible),  “  Their  nothingnesses  ( —  objects  of 
contempt,  of  rejection)  shall  be  years  ”  =  their  years  are  ( =  o), 
nought  (?).  LXX.  probably  read  for  z-r-m-th-m  (  =  Thou-bearest 
them  away  [as  with  a  flood])  of  the  present  text,  some  derivative 
of  z-h-m  (  =  “  he  loathed,”  “  was  weary  of  ”) :  for  shendh  (  =  sleep 
in  unpointed  text,  sh-n-h)  they  read  sh-Ji-th  ( =  years).  Agellius 
makes  them  out  to  mean,  “  Years  are  what  men  themselves  reject, 
for,  when  they  reach  old  age,  they  are  burdened  with  so  many 
ills  that  they  become  a  trouble  to  others,  and  unpleasant  to 
themselves.”  “  Sleep  ”  =  as  men  asleep.  “  Pass-away,”  chdlaph 
(  =  he  slipped,  passed  by,  changed  [frequently  for  the  worse]). 
v.  6.  The  verbs  in  LXX.  are  in  the  Optative,  but,  regard  being 


380 


PSALM  89  (90). 


had  to  the  text  and  sequence  of  thought,  they  should  be  rendered 
in  the  Indicative,  habitual  Present;  so  Thalhofer.  LXX.,  in  v.  6, 
rightly ,  “passes  away.”  “Decidat”  (let  it  droop,  it  droops)  of 
LXX.  and  Vulgate  is  wanting  in  text.  vv.  7 — 10.  Mortality  is 
the  punishment  of  sin.  “Troubled,”  better  “terrified,”  “con¬ 
founded,”  “  smitten  with  fear.”  v.  8.  “  Our  secret  [sin].” 
Singular  in  text.  St.  Jerome,  “  negligentias,”  “errores,”  “ignor- 
antias”  (=our  omissions,  errors,  sins  of  ignorance).  LXX., 
“Our  age  is  in  the  light  of  Thy,”  &c.  Targum  and  Rashi,  “The 
sin  of  our  youth.”  Syriac,  “Thou  renewest  our  youth  in  the  light 
of  Thy  countenance.”  v.  9.  “As  a  thought;”  St.  Jerome,  “We 
have  spent  our  years  as  one  uttering  a  word  {quasi  sermon em 
loquens ).”  Targum,  “as  the  breath  of  the  mouth  in  winter.” 
Syriac,  “  our  years  are  consumed  as  a  spider.”  Aben  Ezra, 
“  We  spend  our  years  [so  that  they  are]  as  an  uttered-sound,”  “for,” 
adds  he,  “  a  word  exists  only  when  it  is  uttered,  after  that  it  is 
as  if  it  had  never  been.”  We  must  give  up  the  attempt  to  restore 
the  text  so  as  to  approximate  to  the  LXX.  rendering,  which  may 
mean,  we  spend  our  years  in  anxious  cares  like  a  spider  toiling  at 
its  web,  with  results  no  less  ephemeral  (?).  v.  10.  “The  days  of 
.  .  .  years,”  i.e.,  our  span  of  life,  a  common  expression  in  Genesis. 
“  Strength,”  i.e.,  if  these  years  be  with  fulness  of  vigour.  “  Pride,” 
all  that  men  make  their  boast  of ;  the  pride  of  these  extra  years. 
LXX.,  “And  what  is  more  than  these;”  St.  Jerome,  “et  amplius,” 
( =  what  is  more) ;  in  text,  rohab  =  rahab,  applied  in  former 
Psalms  to  Egypt,  as  a  type  of  arrogance.  LXX.  and  St.  Jerome 
read  rubbam  (their  multitude)  for  ratibam  (=“ their  pride”)  of 
present  text.  The  powers  we  heretofore  took  pride  in  are  a 
burden,  and  a  source  of  pain.  “Soon  is  past;”  in  text,  Ki  gdz 
chish  (for  it  [human  life]  passes  away  swiftly).  LXX.,  “  Since 
mildness  overtakes  us,  and  we-shall-be-chastened.”  They  may 
have  referred  chish  ( =  “  soon,”  “  speedily  ”)  to  chdshah  (  =  “  he  was 
still  ”) ;  TTaLSevOrjcrofxeOa,  paidevtheesometha  (we  shall  be  chastened), 
may  be  a  corruption  for  TreTaorOrjo-o/jieOa,  petastheesometha  (  =  “  we 
shall  fly”),  but  it  is  doubtful  whether  this  latter  form  was  ever 
used,  and  it  is  plainly  out  of  keeping  with  rendering  of  LXX., 
which  might  be  brought  into  closer  agreement  with  the  present 
text,  by  a  change  of  a  letter  or  two  in  the  final  word.  Mildness  ” 


PSALM  89  (90). 


381 


=  the  weakness,  helplessness  of  old  age,  which  has  to  depend  on 
the  kindness  of  others.  “  Chastened,”  may  refer  to  the  rough 
treatment  second  childhood  has,  at  times,  to  undergo  (Thalhofer). 
vv.  it,  12.  “Who  knows,  understands,  considers  aright  (?),”  to  be 
supplied  in  second  hemistich.  “  Dinumerare  ”  of  Vulgate  (  =  to 
number)  is  added  to  v.  1 1  by  LXX.  and  Theodotion ;  in  text  and 
Vulgate  it  begins  v.  12.  We  forget  that  the  curtailment  of  our  life 
is  a  result  of  sin,  and  hence  too,  we  lose  sight  of  our  duty  to 
God.  Hence,  the  following  prayer  closes  the  foregoing  meditation 
(vv.  1 — 12),  which,  while  referring  to  mankind  in  general,  is,  in  the 
main,  suggested  by  the  mortality  among  His  people,  v.  12. 
“To  number  our  days  so  teach  us,  that  we  may  cause  a  heart  of 
wisdom  to  come,”  /.<?.,  “that  we  may  get  (acquire)  a  wise  heart 
(-wise  understanding).”  Ken  (rendered  “ so ”)  may  also  mean 
“rightly.”  “Teach  us  to  number  our  days  rightly.”  LXX.  read 
for  yameynu  (“our  days,”  in  text),  fimhikha  (  —  “Thy  right 
hand  ”).  “  Make-known  ”  is  to  be  supplied  before  “  those 

instructed  in  wisdom  in  the  heart.”  Targum,  “Who  shall  direct 
himself  to  teach  [us]  to  number  our  days  ?  Surely  the  prophet 
whose  heart  gushes  out  with  wisdom,”  mistaking  nabi  (“we  may 
bring,”  “cause-to-come”)  for  ncibi  (  =  “a  prophet”),  vv.  13 — 17. 
Prayer  for  the  cessation  of  the  scourge.  “  Turn  ”  from  Thy 
wrath,  or  “to  Thy  people.”  “How  long?”  is  the  scourge  to 
last  (cf.  Ps.  vi.  4).  “  Repent  Thee,”  or  “take  pity”  (cf.  Exod. 
xxxii.  12).  LXX.  and  St.  Jerome,  “  exorabilis  esto  ”  (  =  be  easily 
entreated),  vv.  14,  15.  LXX.  are  here  at  fault;  in  text,  these 
vv.  are  prayers.  It  may,  however,  be  held  that  the  Preterites 
in  these  verses  are  Preterites  of  confidence.  v.  14.  “In  the 
morning,”  hence  the  adoption  of  this  verse  as  the  fi.  and  P7.  of 
ferial  Lauds,  vv.  16,  17.  “  Work,”  the  cessation  of  the  present 
infliction,  with  a  fresh  manifestation  of  mercy  and  grace,  but  more 
especially  the  bringing  of  Israel  through  the  perils  of  the  desert 
wanderings,  to  his  promised  inheritance  (cf.  Hab.  iii.  2),  “  Their 

sons  ;  ”  Targum,  “  multiplicatio  eorum  ”  ( =  “  their  increase  ”),  with 
reference,  perhaps,  to  the  exclusion  of  the  present  generation 
from  the  Promised  Land,  the  entrance  into  which  was  reserved 
to  “their  children.”  v.  17.  “Brightness;”  St.  Jerome,  “decor 
(  -  “  beauty  ) ;  in  text,  twain ,  which,  like  \api-s,  chans ,  may  mean 


3§2 


PSALM  go  (91). 


“gracious  favour,”  or  “grace  inherent  in  beauty.”  “Yea,  the 
work  of  our  hands  do  Thou  prosper  it,”  wanting  in  Cod.  Vatican. 
of  LXX.,  but  found  in  Cod.  Alex. 


PSALM  go  (91). 

1 .  He-  that  -  takes  -  his  - 
seat  under  the  shelter  of 
“Ekydn  :  Shall-continually- 
dwell  under  the  shadow  of 
Shadday  (i.e.,  the  Almighty). 

2.  I-will-say  of  YaYi  W^H, 
my  refuge,  and  my  fortress  : 
My  God,  in  Him  will  -  I  - 
trust. 

3.  For  He  shall  -  deliver 
thee  from  the  snare  of  the 
fowler:  And  from  destroying 
pestilence. 

4.  With  His  pinions  shall- 

He-cover  thee,  And  under 
His  wings  shalt-thou-take- 
refuge :  A  shield  and  a 

buckler  is  His  truth. 

5.  Thou-shalt  not  be-afraid 
for  any  terror  by-night :  For 
the  arrow  [that]  flies  by¬ 
day  : 

6.  For  the  pestilence  [that] 
walks  in  darkness  :  For  the 
destruction  [that]  lays  - 
waste  at  noon-day. 

7.  [Though]  a  thousand 
may-fall  at  thy  side.  And 
ten-thousand  at  thy  right- 
hand  :  To  thee  it-shall  not 
come-nip;h. 


PSALM  90  (91). 

1.  Praise  of  a  Song,  by 
David.  He  that  dwells  in 
the  help  of  the  Most-High  : 
Shall  -  sojourn  under  the 
shelter  of  the  God  of  heaven. 

2.  He-shall-say  to  the 
Lord,  My  helper  art  Thou, 
and  my  refuge  :  My  God,  in 
Him  will-I-trust. 

3.  For  He  shall-deliver 
me  from  the  snare  of  the 
hunters  :  And  from  the 
slanderous  report. 

4.  With  His  shoulders 
shall-He-overshadow  thee  : 
And  under  His  wings  shalt- 
thou-be  safe  ; 

5.  His  truth  shall-cover 
thee  with  a  shield  :  Thou- 
shalt  not  be-afraid  of  any 
terror  by  night, 

6.  Of  the  arrow  flying  by 
day,  of  the  thing  stalking 
in  darkness  :  Of  the  assault 
of  the  noon-day  demon. 

7.  A  thousand  shall-fa.ll 
at  thy  side,  And  ten-thou¬ 
sand  at  thy  right-hand  :  But 
to  thee  it-shall  not  come- 
nigh. 


PSALM  90  (91). 


3 


8.  Only  with  thine  eyes 
shalt-thou-behold  :  And  see 
the  requital  of  the  wicked. 

9.  For  Thou,  Y^HWHi, 
art  my  refuge  :  “El’yon  hast- 
thou-made  thy  dwelling. 

10.  There  shall  no  evil 
befall  thee  :  And  the  plague 
shall  not  come  -  nigh  thy 
tent 

ij.  For  He-shall-give  His 
angels  charge  over  thee  :  To 
keep  thee  in  all  thy  ways. 

12.  On  [their]  palms  shall- 
they  -  bear  thee  up  :  Lest 
thou-dash  thy  foot  against 
a  stone. 

13.  Upon  the  lion  and  the 
adder  shalt  -  thou  -  tread  : 
Thou -shalt -trample-on  the 
young-lion  and  the  dragon. 

14.  Because  he-has-clung 
to  Me,  therefore  will  -  I  - 
deliver  him  :  I-will-set-him- 
on-high,  because  he-knows 
My  Name. 

1 5.  He  -  shall  -  call  -  upon 
Me,  and  I-will-answer  him  ; 
I  am  with  him  in  trouble  : 
I  -  will  -  deliver  him,  and 
glorify  him. 

1 6.  With  length  of  days 
will  -  I  -  satisfy  him  :  And 
show  him  My  salvation. 


8.  Save  that  with  thine 
eyes  thou  -  shalt  observe  : 
And  see  the  requital  of 
sinners. 

9.  For  THOU,  O  Lord,  art 
my  refuge  :  The  Most-High 
hast-thou-made  thy  shelter. 

10.  No  evil  shall-befall 
thee  :  Neither  shall  the 
scourge  come-nigh  thy  tent. 

11.  For  He-has-given  His 
angels  charge  concerning 
thee  :  To  keep  thee  in  all 
thy  ways. 

12.  In  [their]  hands  shall- 
they-bear  thee  up:  Lest,  per¬ 
chance,  thou-dash  thy  foot 
against  a  stone. 

13.  Upon  the  asp  and  the 
basilisk  shalt  -  thou  -  tread  : 
And  thou  -  shalt  -  trample- 
upon  the  lion  and  the 
dragon. 

14.  Because  he  has  hoped 
in  Me,  I-will-deliver  him  :  I- 
will-protect  him,  for  that  he- 
has-known  My  Name. 

15.  He  -  shall  -  call  -  upon 
Me,  and  I-will-hearken  to 
him,  I  am  with  him  in 
affliction  :  I-will-rescue  him, 
and  glorify  him. 

16.  With  long  life  will-I- 
satisfy  him  :  And  show  him 
My  salvation. 


3*4 


PSALM  90  (91). 


“  One  of  the  most  beautiful  and  devout  in  the  Psalter,”  is 
Thalhofer’s  appreciation  of  this  Psalm.  It  sets  forth,  with  con¬ 
siderable  variety  and  beauty  of  expression,  the  restful  trust,  the 
security  of  the  just  under  God’s  almighty  protection.  It,  all 
along,  develops,  “If  God  be  for  us,  who  is  against  us? ’’•(Rom. 
viii.  31).  Its  structure,  on  account  of  the  abrupt  change  of 
person  (a  peculiarity  of  Hebrew  poetry,  which  in  this  Psalm  is 
so  frequent),  is  perplexing  to  the  commentator.  The  author  is 
unknown.  An  old  Rabbinical  canon,  which  perhaps  holds  good 
for  the  earlier,  but  hardly  for  the  later  books,  or  sections  of  the 
Psalter,  ascribes  the  “orphan,”  i.e.,  anonymous  Psalms,  to  the 
author  named  in  the  last  foregoing  title.  Hence,  Aben  Ezra  and 
others,  though  not  without  misgiving,  ascribe  this  Psalm  to 
Moses,  whose  name  appears  in  the  title  of  the  preceding  Psalm 
[Ps.  lxxxix.  (90)].  The  diction  of  this  Psalm  rather  favours  this 
ascription,  as  will  appear,  if  we  collate  it  with  Deut.  xxxiii. 
Targum  makes  it  a  dialogue  between  David  and  Solomon. 
The  Midrash  says  that  Moses  composed  not  only  Ps.  lxxxix., 
“Prayer  of  Moses,”  but  also  the  ten  Psalms  following,  up  to 
Ps.  c.  (101).  “The  Praise  of  a  Song  to  (-by)  David,”  prefixed 
in  Cod.  Vatican,  of  LXX.,  is  wanting  in  several  Greek  codices. 
Ven.  Card.  Bellarmine  quotes  SS.  Hilary,  Jerome,  and  Euthymius, 
&c.,  as  expressly  stating  that  this  Psalm  is  anonymous.  It  has 
been  surmised  that  its  historical  background  is  some  fatal 
epidemic  (may  be  the  plague  recorded  in  2  Kings  (Sam.)xxiv.  15). 
In  Perowne’s  “Translation  of  the  Psalms,”  we  read  that  an 
eminent  physician  at  St.  Petersburg  was  wont  to  recommend  this 
Psalm  as  an  effective  preservative  against  the  cholera.  The 
varied  and  vivid  presentment  of  the  multifarious  perils  that  beset 
human  life  shows  rather  that  the  inspired  poet  paints  dangers  of 
every  kind,  so  as  to  express  the  more  joyfully  his  steadfast  trust 
in  the  Divine  protection. 

v.  1.  Lit.,  “The  sitting-one  in  the  secret-place  (  =  shelter, 
covert)  of  the  Most  High  shall-dwell-in-continual-safety,”  <&c. 
“  Dwell ;  ”  in  text,  a  form  of  liin  (  =  “  he  lodged,”  “  he  spent  the 
night”).  “Shadow,”  cf.  Ps.  xvi.  (17)  9.  This  is  equivalent  to 
v.  9,  “The  Most  High  hast-thou  made  thy  dwelling-place.” 
v.  2.  “  I-will-say ;  ”  LXX.,  Syriac,  Vulgate,  “  he-will-say ;  ” 


PSALM  90  (91). 


385 


St.  Jerome,  “  dicens  ”(  =  saying,  he  says),  divergences  due  to  a 
different  pointing  of  the  word.  We  might  render,  “  I  will  say  to 
YH“  [belongs]  my  refuge,”  &c.  “  My  God,  I  will  trust  in  Him;” 
Hebrew  idiom  for,  “  in  Whom  I  trust.”  v.  3.  The  poet 
encourages  himself,  as  in  Ps.  cxx.  (121)  2,  3.  St.  Augustine  has 
“liberabit”  (shall-deliver) ;  “thee”  (not  “me”)  in  text.  LXX.  and 
St.  Jerome,  =  “  Snare  .  .  .  fowler,”  figures  dangers  that  fall  on 
us  unawares,  cf.  Eccl.  ix.  12.  “Pestilence  of  destructions” — 
literally.  St.  Jerome,  “a  morte  insidiarum  ”  (  =  from  death  by 
stratagem).  LXX.,  Aquila,  Symmachus,  read  d-bh-r  of  unpointed 
text,  as  dabdr  (=“word,”  “matter”),  instead  of  ^/^/'(-pesti¬ 
lence),  u.7ro  \oyov  rapagwSovs,  apo  logon  tarachodous ,  of  LXX.  =  the 
word  causing  trouble ,  disturbance,  mischief \  (most  likely)  “slander,” 
corresponding  to  verbo  aspero  of  Vulgate.  So  too,  in  v.  6,  d-bh-r 
(pointed  debher—“  pestilence,”  by  the  Masoretes),  is  read  dctbar 
(  =  “  word,”  “  matter,”  “  thing  ”)  =  the  Latin  negotiant  —  “  [evil] 
thing;”  LXX.,  ano  7rpdy/x,aro 9,  apo  pragmatos  (  =  from  the  thing, 
the  [mischievous]  thing).  In  Ps.  li.  (52)  4,  LXX.  render  the  word 
corresponding  to  “destructions,”  by  “injustice;”  in  Ps.  lvi.  (57) 
2,  by  “iniquity;”  hence  may  they  be  taken  to  mean  here,  “a 
malignant  report,”  or,  “  the  mishap  thus  reported.”  v.  4.  Cf. 
Deut.  xxxii.  11.  “Buckler;”  in  text,  socherah ,  which  occurs 
nowhere  else,  from  sctchar  (=he  surrounded),  may  be  ( —“panoply  ”), 
taken  by  LXX.  as  a  verb  (  =  “ shall-surround,”  “cover  thee”),  as 
a  shield  that  protects  the  whole  body.  v.  5.  “  Terror  by  night,” 
cf.  Cant.  iii.  8 ;  perhaps,  night-attacks,  a  sudden,  unexpected 
irruption.  “  Arrow  by  day ;  ”  perils  that  can  be  foreseen.  In 
v.  6,  they  are  represented  by  other  figures.  “  The  destruction 
[contagion  (?)]  that  lays-waste  at  noon-day.”  St.  Jerome,  “  a 
morsu  insanientis  meridie  ”  ( =  from  the  bite  [of  the  snake  (?) 
rendered]  rabid  by  the  noon-day  heat) ;  Targum,  “  from  the 
company  of  demons  destroying  at  noon.”  LXX.,  Syriac,  Aquila, 
and  Symmachus,  read  for  yashiidh  (  =  “  shall  waste,”  “  shall 
destroy  ”),  v'shedh  (and  the  demon).  2v/x7rrw/xa,  symptdma ,  of 
LXX.  ( =  incursus  of  Vulgate),  may  be  understood  of  the  attack 
of  a  contagious  disease.  “  Ab  incursu  et  daemonio,”  &c.,  may 
probably  be  taken  as  a  hendiadys,  “  the  attack  of  the  demon  at 
noon.”  Joseph  Scaliger  explains  vv.  5,  6,  as  comprising  the 


Z 


336 


PSALM  91  (92). 


four  divisions  of  the  day  current  among  the  Jews — (1)  evening, 
(2)  midnight,  (3)  morning,  and  (4)  noon,  and  as  thus  implying  that 
“he  who  makes  God  his  refuge”  is,  at  every  hour,  safe  from 
danger,  v.  7.  Cf.  Deut.  xxxii.  30.  “  The  contagion  may  count  its 

victims  by  thousands  and  tens  of  thousands,  but  thou  shalt 
remain  unscathed.”  v.  8.  “Thou  shalt  only  see”  & c.  (but  shalt 
not  be  involved  in  their  requital),  v.  9.  “  For,”  the  reason  of 
v.  8,  of  the  immunity  therein  promised.  “  Dwelling-place ;  ” 
cf.  Deut.  xxxiii.  27;  cf.  first  verse  of  foregoing  Psalm,  v.  10. 
“Plague,”  “stroke,”  “infliction,”  specialized  by  St.  Jerome, 
“  lepra  ”(  =  leprosy).  “Thy  tent;”  alludes,  perhaps,  to  Israel’s 
exemption  from  the  plagues  of  Egypt  (Exod.  xii.  23);  a  remin¬ 
iscence  also  of  the  Patriarchal  life.  vv.  11,  12.  The  reason  of 
this  exemption,  the  guardianship  of  holy  angels.  These  two 
verses  ( minus  hemistich  b  of  v.  11)  were  quoted  by  Satan,  when 
he  tempted  our  Lord.  The  omission  has  probably  no  such 
significance  as  is  imagined,  v.  12.  As  we  say,  “in  their  arms 
shall  they  carry  thee.”  Targum  glosses,  “  Lest  thou  dash,”  &c. 
“  With  their  strength  shall  they  bear  thee,  lest  thy  foot  impinge 
on  unlawful  desire,  like  unto  stones.”  It  was  commonly  held 
among  the  heathen  that  each  man  had  a  guardian  genius,  v.  13. 
St.  Jerome  agrees  here  with  Vulgate  and  LXX.  “Basilisk,” 
perhaps  the  cobra  de  capello  (Liddell  and  Scott,  Greek  Lex.,  s.v.). 
“Lion,”  “adder,”  “dragon”  (“serpent”  rather),  figure  the 
strength  and  craft  of  man’s  natural  and  ghostly  foes ;  cf.  St.  Luke 
x.  19.  v.  14.  “Set  on  high ”  =  “ exaltabo  eum  ”  of  St.  Jerome; 
i.e.,  “  I  will  put  him  beyond  the  reach  of  harm  ;  ”  equivalent  to 
“I  will  protect  him.”  v.  15.  “I  am  with  him,”  cf.  Isai.  lxiii.  9; 
1  Kings  (Sam.)  ii.  30.  v.  16.  Cf.  Deut.  xxxii.  46,  47. 


PSALM  91  (92). 

1.  A  Psalm,  a  Song,  for 
the  Sabbath-day. 

2.  It  is  a  good-thing  to- 
give-thanksto  YHWH :  And 
to  sing-psalms  to  Thy  Name, 
O  Most-High, 


PSALM  91  (92). 

1.  A  Psalm  of  a  Song  for 
the  Sabbath-day. 

2.  It  is  a  good-thing  to- 
give-thanks  to  the  Lord  :  To 
sing-psalms  to  Thy  Name, 
O  Most-High, 


PSALM  91  (92). 


387 


3.  To  proclaim  Thy  loving¬ 
kindness  in  the  morning : 
And  Thy  faithfulness  in  the 
nights, 

4.  On  a  ten-stringed  [in¬ 
strument],  and  on  a  nabhel : 
With  loud  -  music  on  the 
kinndr. 

5.  For  Thou  -  hast  -  glad¬ 
dened  me,  YtfHW^H,  with 
Thy  work  :  And  I-will-sing- 
aloud  because  of  the  doings 
of  Thy  hands. 

6.  How  great  are  Thy 
works,  YtfHW^H  !  Exceed¬ 
ing  deep  are  Thy  thoughts  ! 

7.  A  brutish  man  knows 
not :  And  a  fool  considers 
[understands]  not  this  : 

8.  When  the  wicked  sprout- 
up  as  grass,  And  all  the 
workers  of  iniquity  flourish  : 
[it  is]  that  they  -  may  -  be- 
destroyed  for  ever : 

9.  But  Thou,  Y^HWdl, 
art  a  Height  for  evermore 
[or,  “  art  (throned)  on  high,” 
&c.]. 

10.  For  lo,  Thine  enemies, 
YHWH,  for  lo,  Thine 
enemies  shall-perish  :  And 
all  the  workers  of  iniquity 
shall-be-scattered. 

1 1.  ButThou-hast-upraised 
my  horn  like  [that  of]  a 
wild-ox  :  I-am-anointed  with 
fresh  oil  (lit.,  green  oil). 


3.  To  proclaim  Thy  mercy 
in  the  morning :  And  Thy 
truth  by  night, 

4.  On  a  ten-stringed  [in¬ 
strument],  the  psaltery  : 
With  jubilant  -  song  upon 
the  harp. 

5.  For  Thou,  O  Lord, 
hast-gladdened  me  by  Thy 
doing :  And  in  the  works 
of  Thy  hands  will-I-exult. 

6.  How  have  Thy  works 
been  -  magnified,  O  Lord  ! 
Thy  thoughts  are  exceeding 
deep  ! 

7.  A  senseless  man  knows 
not:  Neither  does  a  fool 
understand  these-things  ; 

8.  When  sinners  spring- 
up  like  grass  ;  And  all  the 
workers  of  iniquity  come-to- 
light :  [It  is]  that  they-may- 
perish  for  ever  : 

9.  But  Thou,  O  Lord,  art 
Most- High  for  evermore. 

10.  For,  lo, Thine  enemies, 
O  Lord,  for, lo, Thine  enemies 
shall  perish :  And  all  the 
doers  of  iniquity  shall-be- 
scattered. 

11.  But  my  horn  shall-be- 
exalted  as  [that  of]  the 
unicorn  :  And  mine  old-age 
with  rich  mercy. 


388 


PSALM  91  (92). 


12.  Mine  eye  also  looks 
upon  those-that-lie-in-wait 
for  me  :  Mine  ear  has-heard 
of  the  evil-doers  that-rise-up 
against  me. 

13.  The  just-man  shall- 
flourish  like  the  palm-tree  : 
He-shall-grow  like  a  cedar 
in  Lebhfindn. 

14.  They -are -planted  in 
the  house  of  YHWH  :  They- 
shall- flourish  in  the  courts 
of  our  God  ; 

15.  They-shall  still-bear- 
fruit  in  old-age  :  Full-of-sap 
and  green-of-leaf  shall-they- 
be, 

16.  To  declare  that 
YrtHW^H  is  upright  :  My 
Rock,  in  whom  there  is  no 
injustice. 


12.  Mine  eye  also  has- 
looked  upon  mine  enemies  : 
And  mine  ear  has-heard  of 
the  evil-doers  that-rise-up 
against  me. 

13.  The  just  shall-flourish 
like  a  palm-tree  :  He-shall- 
grow  like  the  cedar  of 
Libanus. 

14.  Planted  in  the  house 
of  the  Lord  :  They-shall- 
flourish  in  the  courts  [of 
the  house]  of  our  God  ; 

15.  They  -  shall  still  - 
increase  in  a  vigorous  old- 
age  :  And  hale-and-hearty 
shall-they-be, 

16.  To  declare  that  the 
Lord  our  God  is  upright : 
And  that  there  is  no  iniquity 
in  Him. 


The  keynote  of  this  hymn  is  in  v.  5.  “  Thy  doing  .  .  .  the 

works  of  Thy  hands.”  The  poet  contemplating  the  wonders  of 
creation,  magnifies  “  the  handiwork  and  counsels  of  the  Most 
High.”  Hence  was  it  deemed  a  fitting  Psalm  for  the  Sabbath. 
From  the  Talmudic  treatise,  Qiddushin ,  we  learn  that  it  was  sung 
on  Sabbath  morning,  when,  at  the  offering  of  the  first  lamb,  the 
wine  was  poured  out  as  a  drink-offering  or  libation.  It  is  still 
used  in  the  synagogues  as  a  Sabbatical  Psalm.  The  Talmudic 
treatise  just  referred  to,  tells  us  that  in  the  second  Temple,  the 
Levitical  choir  sang  on  Sundays,  Ps.  xxiii.  (Hebrew  reckoning 
=  24) ;  Mondays,  Ps.  xlvii.  (48) ;  Tuesdays,  Ps.  lxxxi.  (82) ; 
Wednesdays,  Ps.  xciii.  (94);  Thursdays,  Ps.  lxxx.  (81);  Fridays, 
Ps.  xcii.  (93).  A  fanciful  legend  in  Qiddushin  relates  that  this 
was  the  song  of  praise  uttered  by  Adam,  when  the  first  Sabbath 
dawned  upon  the  world,  whence  its  Title  in  Targum,  “The  hymn 
and  the  song  Adam,  the  first  man,  spoke  on  the  Sabbath.”  It 


PSALM  91  (92). 


339 


must,  however,  be  remembered,  that  modern  commentators 
interpret  “  doing,”  “  works  ”  of  God’s  providential  dealings  with 
Israel,  or  of  His  moral  government  of  the  world.  Rabbi  Akiba 
interprets  “  Sabbath,”  and  Title,  “  A  Psalm,  or  Song  for  the 
future  age”  (/.<?.,  that  of  Messiah),  “which  will  be  a  perpetual 
Sabbath  ”  (cf.  Hebr.  iv.  9). 

v.  2.  “  Good,”  sweet,  pleasant,  a  joy  to  the  heart.  v.  3. 
“  Morning  .  .  .  nights,”  at  all  times,  but  especially  at  the  beginning 
and  close  of  the  day.  St.  Augustine,  “in  joy  and  in  sadness.” 
“  To  proclaim  ”  is  the  object  of  “  giving  thanks,”  of  “  singing,”  &c. 
v.  4.  This  array  of  musical  instruments  shows  that  this  Psalm  was 
primarily  meant  to  be  a  congregational  hymn,  applicable,  it  is 
true,  to  individual  deliverances.  “Ten-stringed;”  LXX.  join  it 
as  adjective  to  7iebhel  ( =  “  psaltery,”  “  lute  ”),  but  in  text, 
St.  Jerome,  and  in  many  old  Latin  Psalters  ( et  psalterio),  it  is 
a  noun,  which  is  further  borne  out  by  the  punctuation  of  the 
authentic  Vulgate  edition.  “ Nebhel”  here  identified  as  a  stringed 
instrument,  a  kind  of  harp.  Josephus  ( Antiq .  7,  12,  3)  mentions 
a  twelve-stringed  harp.  “  Higgayon  ”  (rendered  “  loud  music  ”) ; 
Qimchi,  “a  song;”  Aben  Ezra,  some  kind  of  melody,  or  instru¬ 
ment ;  Gesenius,  “with  the  sounding  of  the  harp;”  St.  Jerome, 
“  in  cantico  ”  (  =  with  a  song),  v.  5.  To  judge  from  vv.  8,  10 — 12, 
the  poet  has  in  view  the  providential  dispensations  marking  the 
history  of  Israel.  “  Loving  goodness,”  faithfulness  (v.  3),  favour 
this  conclusion.  v.  7.  “  Brutish,”  living  but  for  sensual  enjoy¬ 
ment  (cf.  2  St.  Peter  ii.  12).  “Fool,”  the  stolid  atheist  of  Ps.  xiii. 
(14)  1,  unable  to  appreciate  the  vicissitudes  of  life.  The  wicked 
may  “sprout  up  and  flower,”  but  “their  everlasting  ruin  is  the 
end  of  their  prosperity.”  v.  9.  “A  Height ;”  in  text,  the  noun 
Marom,  to  be  taken  in  the  concrete  adjective  sense,  “  Most  High.” 
v.  11.  “Horn”  symbolizes  might,  dignity.  “Wild  ox,”  or 
“  buffalo  ”  (in  text,  reem).  Gesenius  ( Hebr .  Lex.  s.v.)  gives  good 
reasons  for  rejecting  the  rendering  “unicorn.”  Ps.  xxi.  (22)  22, 
favours  the  view  that  reem  designates  a  two-horned  animal.  “  L  am 
anointed  [/it.,  “poured  upon,”  “sprinkled”]  with  green  [/.<?.,  fresh] 
oil,”  so  Gesenius,  who  takes  balldthi  of  text  for  a  verb  ;  but  Sym- 
machus,  “  Mine  old-age  is  as  a  flourishing  olive-tree ;  ”  St.  Jerome, 
“  Et  senectus  mea  in  oleo  uberi  ”  (  =  Mine  old  age  [is  invigorated 


390 


PSALM  91  (92). 


and  gladdened]  with  copious  oil).  As  “  oil ”  symbolizes  joy, 
vigour  (cf.  Isai.  x.  27,  where  it  denotes  a  well-fed,  robust  con¬ 
dition),  with  Thalhofer,  Schegg,  Lowe,  and  Jennings,  we  may 
render,  “  Mine  old-age  is  green  in  its  vigour.”  “  Misericordia  ” 
(  =  “  mercy  ”  of  Vulgate)  corresponds  to  ev  eAew,  k.t.X.,  en  eled,  &c. 

(  =  “with  rich  mercy  ”),  of  Cod.  Vatican,  of  LXX.,  a  scribe’s 
blunder  probably  (did  they  write  from  dictation  ?)  for  tv  iXa'no, 
elaid  (with  oil)  of  Cod.  Alex,  in  most  Greek  MSS.  and  Fathers  ; 
cf.  the  same  variant  in  Ps.  lxxxviii.  (89)  21.  v.  12.  “  Look  upon  ” 
with  pleasure,  so  Gesenius.  v.  13.  “Palm,”  “cedar,”  emblems  of 
verdure,  fruitfulness,  undying  vigour,  perpetuity,  v.  14.  Metaphor 
is  partly  dropped.  By  its  special  election,  Israel  was  “planted” 
in  the  courts,  & c.,  and  by  prayer  and  sacrifice  could  enter  into 
living  communion  with  God,  and  thus  appropriate  the  forces  of 
the  higher  life  (“the  sap”  producing  green  foliage).  This  held 
good,  not  of  the  individual  only,  but  of  the  nation,  which,  had 
it  faithfully  realized  the  idea  of  its  special  vocation,  would  have 
ever  been  prosperous  (“bene  patientes  ”  of  Vulgate)  after 
centuries  of  existence  (“  senectus  ”  =  old-age).  “Planted,”  i.e.,  as 
in  Ps.  i.  3,  rooted,  and  fixed  in  love  for  the  Sanctuary,  the  dwelling 
of  God,  the  centre  of  national  life,  the  glory  of  the  chosen  race. 
Not  “  transplanted,”  as  rendered  by  Aquila,  Symmachus,  and 
St.  Jerome,  v.  15.  Lit.,  “Still  shall-they-break-forth  (i.e.,  with 
leaf,  or  with  fruit)  in  old-age  :  Fat  (i.e.,  full  of  sap),  and  green- 
of-leaf  shall  they  be.”  St.  Jerome,  “They  shall  still  bear-fruit  in 
old-age.  Fat  and  leafy  shall  they  be  ”  ( Pingues  et  frondosi  erunt). 
v.  16.  “  Annuntiantes,”  declaring  that  the  Lord  is  upright  (quia 
rectus  Dominus )  \  “  My  strength,  and  that  there  is  no  iniquity  in 
Him.”  “  Bene  patientes,”  by  Douai  rendered  “  well-treated,”  is 
an  unintelligent  rendering  of  CnraOovvT^,  evpathountes  (=  “well-off, 
“prosperous,”  “  in  prime  condition”),  of  LXX.  “Leafy,”  “green 
with  leaves,”  cf.  “a  green  old  age.”  v.  16.  This  verse  is  based  on 
Deut.  xxxii.  4.  The  prosperity  figured  in  vv.  13,  15,  is  a  proof 
of  the  equity  (“  upright  ”)  of  God’s  government.  “  My  Rock  ;  ” 
Vulgate,  “  our  God,”  but  in  LXX.  and  most  old  Latin  Psalters, 
“  my  God.”  The  prosperity  of  the  wicked  is  but  transitory 
(vv.  8,  10,  12),  that  of  the  just  is  stable  and  permanent. 


PSALM  92  (93). 


391 


PSALM  92  (93).  PSALM  92  (93). 

1.  Y#HW>H  is  King;  1.  The  praise  of  a  Song 

with  majesty  is  -  He  -  clad  ;  by  David,  for  the  day  before 
YtfHW^H  is  -  clad  with  the  Sabbath,  when  the  earth 
strength  ;  He-has-girded-  was  founded.  The  Lord 
Himself  [therewith]  :  The  reigns ;  He  -  is  clad  with 
world  also  is-established  ;  majesty ;  the  Lord  is  clad 
it-shall-not-totter.  with  might,  and  has-girded 

Himself  [therewith] :  For 
He  -  has  -  established  the 
world,  which  shall  -  not  -  be 
moved. 

2.  Thy  throne  is-firmly-  2.  Thy  throne  is  firmly- 

set  of  old  :  From  everlasting  set  of  old  :  From  everlasting 
art  Tiiou.  art  Thou. 

3.  The  floods  have-lifted-  3.  The  rivers  have-lifted- 

up,  YHWH,  The  floods  lift-  up,  O  Lord,  The  rivers  have- 
up  their  voice :  The  floods  lifted-up  their  voice :  The 
lift-up  their  roaring.  rivers  have  -  lifted  -  up  their 

waves, 

4.  More  than  the  voices  4.  At  the  voices  of  many 

of  many  mighty  waters,  waters.  Wondrous  are  the 
Of  the  breakers  of  the  billows  of  the  sea :  more- 
sea  :  Is  YHWH  mighty  in  wondrous  is  the  Lord  on 
the  height  (i.e.,  on  high).  high. 

5.  Thy  testimonies  are  5.  Thy  testimonies  are 
very  faithful :  Holiness  be-  very  trustworthy :  Holiness 
comes  Thy  house,  Y<?H-  becomes  Thy  house,  O 
W*H,  for  length  of  days.  Lord,  for  evermore. 

This  is  a  liturgical,  and,  probably,  a  Post-exilic  hymn ; 
according  to  Qimchi,  forming  a  series  consisting  of  Pss.  xcii.  (93), 
xcv.  (96) — xcviii.  (99),  which  deals  with  the  final  establishment  of 
God’s  Kingdom  by  the  coming  of  the  Lord.  The  calling  and 
ingathering  of  the  Gentiles  is  clearly  predicted  in  two  of  these 
Psalms.  There  is  no  Title  in  the  text,  that  prefixed  by  LXX. 


392 


PSALM  93  (94). 


rests  upon  a  tradition  recorded  in  the  Mishnah  (Tamid.  vii.  4), 
asserting  that,  in  the  second  Temple,  this  Psalm  was  sung  at  the 
Friday  morning  sacrifice.  It  is  still  a  portion  of  the  morning 
prayers  for  that  day  in  the  synagogues.  “  When  the  earth  was 
[fully]  founded  ”  a  free,  yet  not  inaccurate  rendering  of  LXX., 
“  when  the  earth  was  mhabitedf  as  the  final,  finishing  touch  was 
given  to  creation  by  the  formation  of  man. 

v.  1.  “King;”  lit.,  “has  reigned,”  “ reigns;”  Prophetic  Perfect, 
expressing  lively  faith,  steadfast  confidence,  that  His  might  and 
majesty  will  be  acknowledged  by  mankind.  v.  2.  “World 
established,”  “throne  of  old;”  besides  God’s  revelation  of 
Himself  in  creation,  and  in  the  orderly  course  of  nature,  this 
includes  His  moral  government,  v.  3.  “  The  rivers  have  lifted 
up  their  waves  ”  is  wanting  in  most  old  Psalters,  and  in  Cod. 
Vatican,  of  LXX.,  but  is  taken  from  Cod.  Alexandrin. 
“  Roaring  ;  ”  in  text,  dokhfa?n ,  “  their  dashing-noise  ”  (?) — it 
occurs  only  here.  v.  4.  Rendering  of  Delitzsch.  A  slight 
change  of  punctuation  would  bring  Vulgate  into  exact  agreement 
with  the  present  text,  the  drift  whereof  is  plain  enough.  A 
difficulty,  however,  arises  from  the  ambiguity  of  the  initial 
preposition,  min  (  =  cbro,  a),  which  may  be  comparative  (  =  “  more 
than”),  or  causal  (  =  “by  reason  of”).  The  “billows”  and 
“  breakers  ”  represent  the  powers  of  the  world  in  conflict  with 
the  Christ  and  His  Church.  Targum,  “  More  than  .  .  .  glorious 
in  the  heavens  is  the  height  of  the  Lord.”  v.  5.  By  baffling  the 
efforts  of  His  foes,  He  sets  forth  the  steadfastness  of  His 
promises. 


PSALM  93  (94). 

1.  God  of  vengeances, 
YtfHVWH  :  God  of  ven¬ 
geances,  shine-forth. 

2.  Lift  -  up  -  Thyself,  O 
Judge  of  the  earth  :  Render 
a  requital  to  the  proud. 


PSALM  93  (94). 

1.  A  Psalm  of  David  for 
the  fourth-day  of  the  week. 
A  God  of  vengeances  is 
the  Lord  :  The  God  of  ven¬ 
geances  appears-openly. 

2.  Lift-up-Thyself,  Thou- 
that  judgest  the  earth.  Ren¬ 
der  a  requital  to  the  proud. 


PSALM  93  (94). 


393 


3.  How  long  shall  the 
wicked,  YHWH  :  How  long 
shall  the  wicked  exult  ? 

4.  They-gush-forth,  they- 
utter  arrogance :  All  the 
workers  of  iniquity  boast- 
themselves. 

5.  Thy  people,  YHWH, 
they-crush  :  And  Thine  in¬ 
heritance  they-afflict. 

6.  The  widow  and  the 
stranger  they  -  slay  :  And 
murder  the  orphans. 

7.  And  they-say,  “YaH 
sees  not :  Nor  does  the  God 
of  Jacob  regard  [it].” 

8.  Understand,  ye  brutish 
among  the  people :  And 
fools,  when  will-ye-be-wise  ? 

9.  He  -  that  -  planted  the 
ear,  shall  not  He-hear?  He- 
that-formed  the  eye,  shall 
not  He-behold  ? 

10.  He-that-chastens  na¬ 
tions,  shall  not  He-reprove? 
He-that-teaches  man  know¬ 
ledge  ? 

11.  Y^HW^H  knows  the 
thoughts  of  man  :  That  they 
are  [but]  a  breath(i.e.,  vanity). 

12.  Happy  the  man  whom 
Thou-chastenest,  Y#  H :  And 
teachest  out  of  Thy  law  ; 


3.  How  long  shall  sinners, 
O  Lord  :  How  long  shall 
sinners  boast  ? 

4.  They-utter  and  speak 
iniquity :  All  the  wrong¬ 
doers  speak  [so]. 

5.  They-afflict  Thy  people, 
O  Lord  :  And  oppress  Thine 
inheritance. 

6.  They-slay  the  widow 
and  the  stranger :  And 
murder  the  orphans. 

7.  And  they-say,  “  The 
Lord  shall  not  see.  Neither 
does  the  God  of  Jacob  con¬ 
sider.” 

8.  Consider,  ye  senseless- 
ones  among  the  people : 
And  ye  fools,  at  length  be- 
wise  : 

9.  He  that  planted  the 
ear,  does-He  not-hear  ?  He- 
that-formed  the  eye,  does- 
He  not  perceive? 

10.  He-that-chastens  na¬ 
tions,  shall  not  He-reprove? 
He-that-teaches  man  know¬ 
ledge  ? 

11.  The  Lord  knows  the 
thoughts  of  men  :  That 
they  are  vain.  (Cf.  1  Cor.  iii. 
20.) 

12.  Blessed  is  the  man 
whom  Thou-instructest,  O 
Lord  :  And  teachest  out  of 
Thy  law  ; 

1 3.  That  Thou  -  mayest- 


!3_  To-give-him-rest  from 


394 


PSALM  93  (94). 


the  days  of  evil :  Until  a 
pit  be-dug  for  the  wicked. 

14.  For  YflHW^H  will 
not  desert  His  people  : 
Neither  will-He-forsake  His 
inheritance, 

15.  For  judgment  must- 
return  to  justice :  And  all 
the  upright  in  heart  shall- 
follow  it. 

1 6.  Who  will-rise-up  for 
me  against  evil-doers  ?  Who 
will-set-himself-up  for  me 
against  the  workers  of  ini¬ 
quity  ? 

1 7.  Unless  YHWH  [had- 
been]  my  help :  My  soul 
had  soon  dwelt  in  silence. 

18.  When  I-said,  My  foot 
slips :  Thy  loving-goodness, 
YtfHW^H,  upheld  me. 

19.  In  the  multitude  of 
my  distracting  -  thoughts 
within  me :  Thy  consola¬ 
tions  delight  my  soul. 

20.  Can  the  tribunal  of 
iniquity  have-fellowship  with 
Thee  :  Which  -  frames  mis¬ 
chief  by  decree  ? 

21.  They-break-in  upon 
the  soul  of  the  just-man  : 
And  condemn  innocent 
blood  : 

22.  But  YHWH  has-been 


give-him-relief  in  evil  days  : 
Until  a  pit  be-dug  for  the 
sinner. 

14.  For  the  Lord  will-not 
thrust  -  away  His  people. 
Neither  will-He-forsake  His 
inheritance  ; 

15.  Until  justice  return  to 
judgment :  And  they  that 
cling  thereto  are  all  the  up¬ 
right  in  heart. 

16.  Who-will-rise-up  for 
me  against  the  wicked  ?  Or 
Who-will-stand-up  with  me 
against  the  workers  of  ini¬ 
quity  ? 

1 7.  Unless  the  Lord  had- 
helped  me :  My  soul  had 
speedily  dwelt  in  the 
nether-world. 

18.  Did-I-say,  My  foot 
slips  :  Thy  mercy,  O  Lord, 
helped  me. 

19.  According  to  the 
multitude  of  my  sorrows 
within  my  heart :  Thy  con¬ 
solations  have  -  gladdened 
my  soul. 

20.  Can  the  judgment- 
seat  of  wickedness  be-in- 
alliance  with  Thee?  Dost- 
Thou-frame  trouble  by  de¬ 
cree  ? 

21.  They-make-chase  for 
the  life  of  the  just-man  : 
And  condemn  innocent 
blood. 

22.  But  the  Lord  has-been 


PSALM  93  (94). 


395 


my  high-tower :  And  my 
God  the  rock  of  my  refuge. 

23.  And  He-has-caused 
their  own  iniquity  to-return 
upon  them,  And  in  their  own 
wickedness  shall  -  He  -  cut  - 
them-off :  YHWH  our  God 
shall-cut  them  off. 


my  refuge :  And  my  God 
the  prop  of  my  hope. 

23.  And  He-will-requite 
them  their  own  iniquity, 
And  destroy  them  in  their 
wickedness  :  The  Lord  our 
God  shall  -  utterly  -  destroy 
them. 


The  title  (To  David)  prefixed  to  this  Psalm  by  LXX.  is 
inconsistent  with  what  we  know  of  David’s  reign,  and  of  his 
persecutor,  and  of  his  would-be  competitor.  Saul,  the  elect  of  the 
people,  ever  sought  to  stand  well  with  them  (cf.  1  Kings  (Sam.) 
xviii.  8  ;  2  Sam.  i.  24).  Absalom  had  not  time  to  play  the  tyrant. 
The  theme  of  the  Psalm  is  a  national  wrong  of  the  same  kind  as 
that  which  roused  the  indignation  of  the  writer  of  Ps.  lxxxi.  (82), 
the  crushing  oligarchical  despotism  of  a  godless  faction,  to  be 
attributed  to  the  national  magistracy,  rather  than  to  the  arrogance 
of  a  foreign  conqueror,  as  the  contents  of  the  Psalm  (vv.  15 — 18) 
lead  us  to  conclude.  This  is  incompatible  with  David’s  wise 
and  vigorous  administration,  but,  to  judge  from  the  scathing 
denunciations  of  the  Prophets  (Isai.  i.  21,  &c. ;  Jer.  v.  27,  &c. ; 
Osee  vii.  2  ;  Mich.  iii.  2,  &c. ;  vii.  2,  &c.,  &c.),  it  was  rife  in  the 
later  years  of  the  monarchy.  The  rest  of  the  Title,  as  already 
shown,  is  favoured  by  Jewish  tradition.  We  further  learn  from 
the  same  source  (Mishnah),  that  this  Psalm  was  being  sung  by 
the  Levitical  choir  when  the  Chaldaean  troops  broke  into  the 
First  Temple,  and  interrupted  the  chant  at  the  last  verse.  Valeat 
quantum.  The  Psalm  begins  with  an  appeal  for  just  vengeance 
on  tyrannical  rulers,  corrupt  judges,  oppressors  of  the  helpless, 
who,  in  their  blindness,  mistake  God’s  patience  for  utter 
indifference.  It  closes  with  the  expression  of  a  steadfast  trust  in 
the  manifestation  of  Divine  justice,  for  which  the  upright,  upheld 
by  God,  can  wait.  The  Psalm  is  still  assigned  to  Wednesday  in 
the  Synagogue  services. 

v.  1.  “Shine-forth” — “appear  in  judicial  majesty;”  St.  Jerome, 
“  Ostendere  ”  (show  Thyself).  The  Imperative  in  v.  2  shows  that 
it  is  not,  as  in  LXX.,  a  habitual  Perfect,  “  has  dealt  freely,” 
“  boldly,”  “  openly  ”  (-  eTra/jp^o-iao-aTo,  eparrheesiasato). 


v.  2. 


396 


PSALM  93  (94). 


“The  earth” — better,  “the  land,”  the  Hebrew  nation,  vv.  3 — 7. 
The  insolent  oppression  of  the  ungodly  is  the  reason  for  the 
foregoing  appeal.  v.  4.  “  They  gush  forth  ” — with  words 

expressive  of  their  assurance  that  their  power  is  firmly  established. 
“  Boast,”  rather,  with  Qimchi  and  Aben  Ezra,  “  they  carry  them¬ 
selves  proudly,”  from  the  primary  meaning  of  aviar  (he  said), 
“he  bore  forth,”  “he  brought  to  light.”  Gesenius,  “they  lift 
themselves  up.”  v.  6.  “  Widow,  stranger,  orphan  ;  ”  on  account 
of  their  helplessness  an  easy  prey  of  the  wicked,  hence  declared 
in  the  Law  to  be  objects  of  God’s  special  care  (Exod.  xxii. ; 
Deut.  xxiv.).  This  favours  the  view  that  the  Psalmist  complains, 
not  of  foreign,  but  of  domestic  despotism,  v.  7.  “God  of  Jacob;” 
these  miscreant  rulers  know  God  by  His  covenant  Name, 
v.  8.  “Among  the  people.”1  vv.  8 — 11.  No  Israelite  but  is 
aware  that  God  chastises  the  heathen  for  crimes  committed, 
despite  the  dictates  of  their  unaided  natural  reason  :  much  more 
then,  will  He  call  to  a  severe  account  those  to  whom  He  has 
vouchsafed  a  positive  Revelation.  v.  10,  wherein  the  poet 
passes  from  the  physical  constitution  of  man  to  the  argument  of 
God’s  moral  government.  v.  11.  In  text,  they  is  masculine, 
thoughts  feminine.  LXX.  refers  vain  (/xdratot,  mataioi)  to  men 
(dv0po)7roL,  anthropoi ),  Vulgate  to  thoughts  (vanae),  so  too 
St.  Jerome.  On  account  of  the  not  unprecedented  grammatical 
irregularity  in  text,  another  rendering  is  preferred  by  some,  “YH” 
knows  .  .  .  that  they  [mankind]  are  vanity,”  ///.,  “a  breath.” 
vv.  12 — 15.  Enlightened  by  Revelation,  the  just  are  schooled  to 
resignation,  sustained  by  trust,  which  gives  them  “rest  from  the 
days  of  evil,”  before  the  time  of  God’s  just  judgment,  made 
manifest  by  the  overthrow  of  their  oppressors.  v.  15.  LXX. 
invert  the  position  of  judgment  and  justice.  In  text,  the  present 
corrupt  judicial  practice  must  be  regulated  by  justice ;  and,  when 
thus  reformed,  all  honest  folks  {lit.  “  [will  be]  after  it  ”)  will  give 
in  their  adhesion  to  it,  openly  avow  their  attachment  to  it. 
St.  Jerome,  “And  all  the  upright  in  heart  shall  follow  it” 
{sequentur  illud ,  viz.,  judgment,  judicium).  LXX.,  “God’s  punitive 
justice  shall  at  length  be  made  manifest  in  judgment,  by  executing 
just  judgments,  which  all  the  upright  in  heart  shall  approve  and 

1  Or,  “most  brutish  of  the  people.” 


PSALM  93  (94). 


39; 


applaud.”  vv.  16 — 19.  Past  personal  experience  shows  God’s 
justice  and  care.  v.  16.  “Who  will  rise,”  &c.,  or  (perhaps), 
“  Oh  !  that  I  could  be  helped  in  withstanding  oppression,”  cf. 
Ps.  liv.  (55)  7.  Were  the  oppression  complained  of  that  of  a 
mighty  foreign  conqueror,  this  would  be  rash  and  foolhardy, 
v.  27.  “  Silence,”  the  impassive  silence  of  the  grave,  “the  silent 
tomb,”  or  the  under-world;  in  inferno  of  St.  Jerome,  “Hades”  of 
LXX.  It  seems  that  the  poet,  striving  against  the  flagrant 
perversion  of  right  and  justice,  had  escaped  death  by  a  special 
Providence,  v.  19.  “Thoughts;”  “carking  cares,”  “anxious, 
distracting  thoughts.”  The  word  occurs  once  again,  Ps.  cxxxviii. 
(139)  23.  vv.  20 — 23.  Confident  assurance  of  coming  retribution, 
v.  20.  “Throne,”  royal  seat;  but  here,  “judgment-seat,”  showing 
that  he  is  inveighing  against  legalized  wrong.  “  Approvest 
and  protectest  Thou  those  corrupt  judges  and  tyrannical  rulers, 
who  cloak  their  enormities  under  the  pretence  of  law,  by  wresting 
law  ?  ”  “  By  statute,  by  decree  ”  (i.e.,  as  choq ,  the  word  in  text, 

connected  with  “  throne,”  shows),  by  human  enactments  at 
variance  with  the  Divine  Law  and  natural  justice,  not  as 
Symmachus  renders  it,  Kara  7rpoo-rdy/xaT05,  kata  prostagniatos 
(against  the  commandment).  LXX.,  6  TrAdo-o-cov,  ho  plasson 
(fingens  =  framing,  of  St.  Jerome),  agrees  with  text.  Vulgate, 
“  qui  fingis  ”  (who  framest ),  trouble.  St.  Augustine,  and  several 
old  Psalters,  “dolorem”  (sorrow),  &c.  Van  Steenkiste  (Com- 
mentar.  in  singulos  J°ss.)  turns  it  into  an  interrogation.  It  may, 
however,  mean,  “  Thy  law  enjoins  self-control,  self-sacrifice  for 
justicd  sake :  canst  Thou  then  be  in  alliance  with  legalized 
injustice  ?  ”  Kisse  (throne)  denotes  the  seat  of  any  one  in 
authority,  as  king,  high  priest,  general,  and,  as  here,  judge, 
v.  21.  St.  Jerome,  “  copulabuntur  ”  (they  join  each  other). 
Targum,  “They  (i.e.,  these  miscreants)  heap  up  evils.”  Condemn 
the  guiltless  to  death,  cf.  St.  Matt,  xxvii.  4.  vv.  22,  23.  The 
Preterites  in  text  express  not  so  much  what  has  been  done,  as  the 
confident  assurance  which  looks  to  what  is  to  be  as  already 
accomplished.  Hence  the  interchanges  with  the  Futures. 


39§ 


PSALM  94  (95). 


PSALM  94  (95). 

1.  Come-ye,  let-us-sing  to 
YtfHW^H  ;  Shout-we-joy- 
fully  to  the  Rock  of  our 
salvation  ; 

2.  Let-us-go-to-meet  His 
face  with  thanksgiving : 
With  psalms  shout-we-joy- 
fully  to  Him. 

3.  For  a  great  God  is 
YHWH  :  And  a  great  King 
above  all  gods. 

4.  In  Whose  hand  are  the 
deep  -  places  of  the  earth  : 
And  the  tops  of  the  moun¬ 
tains  are  His. 

5.  Whose  is  the  sea  — 
and  He  made  it :  And  the 
dry-land  His  hands  have- 
formed. 

6.  Come,  let-us-fall-pros- 
trate,  and  bow-down  :  Let- 
us-kneel  before  Y^HW^H 
our  Maker  : 

7.  For  He  is  our  God, 
And  we  are  the  people  of 
His  pasture  and  the  flock  of 
His  hand  :  To-day,  Oh  that 
you-would-hear  His  voice  ! 

8.  Harden  not  your  hearts 
as  at  Meribhah  (i.e.,  Strife) : 
As  on  the  day  of  Massah 
(i.e.,  temptation)  in  the  desert, 

9.  When  your  fathers 


PSALM  94  (95). 

1.  The  praise  of  a  Song 
by  David.  O  Come,  let-us- 
exult  to  the  Lord  :  Shout- 
we  -  joyfully  to  God  our 
Saviour  ; 

2.  Let-us-go-to-meet  His 
face  with  thanksgiving  :  And 
with  psalms  shout-we-joy- 
fully  to  Him. 

3.  For  the  Lord  is  a  great 
God  :  And  a  great  King 
above  all  gods  ; 

4.  Yea,  in  His  hand  are 
all  the  ends  of  the  earth : 
And  the  heights  of  the 
mountains  are  His. 

5.  For  His  is  the  sea,  and 
He  made  it :  And  His  hands 
have-formed  the  dry-land. 

6.  O  Come,  let-us-worship 
and  fall  down  :  Let-us-weep 
before  the  Lord  who  made 

us  ; 

7.  For  He  is  the  Lord  our 
God,  And  we  are  the  people 
of  His  pasture,  and  the  sheep 
of  His  hand. 

8.  To-day,  if  you-should- 
hear  His  voice,  Plarden  not 
your  hearts  (Heb.  iii.  7 — 12  ; 

iv-  7). 

9.  As  at  the  Provocation, 


PSALM  94  (95). 


399 


tempted  Me  :  Proved  Me, 
yea,  saw  My  work. 


10.  Forty  years  [long] 
I-loathed  [that]  generation, 
And  said,  “  A  people 
erring  in  heart  are  they : 
And  they  have  not  known 
My  ways  :  ” 

11.  Wherefore  I-swore  in 
My  wrath  :  “  They-shall  not 
come  into  My  rest.” 


[LXX.  {Cod.  Vatican).] 

I.  Come,  let  us  exult  to 
the  Lord :  let-us-make-a- 
joyful-noise  to  God  our 
Saviour.  2.  Let  -  us  -  come 
before  His  face  with  thanks¬ 
giving,  and  make-a-joyful 
noise  to  Him  with  psalms. 

3.  For  the  Lord  is  a  great 
God,  and  a  great  King  over 
all  the  gods  ;  [for  the  Lord 
will  not  cast  off  His  people]  :l 

4.  For  in  His  hand  are  the 
ends  of  the  earth,  and  the 
heights  of  the  mountains  are 
His. 

5.  For  the  sea  is  His,  and 
He  made  it  :  And  His 


Like  on  the  day  of  the 
Temptation  in  the  desert : 
When  your  fathers  tempted 
Me,  proved  Me,  and  saw  My 
works. 

10.  Forty  years  long  was- 
I-displeased  with  that  gene¬ 
ration,  And  said,  “  They  do 
always  err  in  heart.” 

11.  And  they  have  not 
known  My  ways.  So  that 
I-swore  in  My  wrath  :  “  They 
shall-not  enter  into  My  rest.” 

\Roman  Psalter .] 

1.  Come,  let-us-exult  to 
the  Lord;  let-us-sing-joyfully 
to  God  our  Saviour  ;  let-us- 
come-before  His  face  with 
thanksgiving,  and  make-a- 
joyful-noise  to  Him  with 
psalms. 

2.  For  the  Lord  is  a  great 
God,  and  a  great  King  over 
all  gods  ;  [for  the  Lord  will 
not  cast  off  His  people] :  For 
in  His  hand  are  [all]  the  ends 
of  the  earth,  and  the  heights 
of  the  mountains  He  beholds. 

3.  For  the  sea  is  His,  and 
He  made  it :  And  His  hands 


1  “For  the  Lord  .  .  .  His  people;”  an  interpolation  from  Ps.  xciii.  (94)  14, 
wanting  in  Hebrew  and  in  Cod.  Alexandrin.  But  adopted  by  St.  Augustine, 
Arnobius,  Cassiodorus,  Codex  of  Verona,  &c. 


400 


PSALM  94  (95). 


hands  formed  the  dry-land. 
6.  Come,  let-us-worship  and 
fall-down  before  Him,  and 
weep  before  the  Lord  that 
made  us,  7.  For  He  is  our 
God  ;  and  we  are  the  people 
of  His  pasture,  and  the 
sheep  of  His  hand.  8.  To¬ 
day,  if  ye-will-hear  His  voice, 
Harden  not  your  hearts, 
as  in  the  provocation,  ac¬ 
cording  to  the  day  of  irrita¬ 
tion 2  in  the  desert ;  9.  Where 
your  fathers  tempted  Me, 
proved  and  saw  My  works. 

10.  Forty  years  long  was- 
I-wroth  with  that  generation, 
and  said,  “  They  do-always 
err  in  heart,  and  they  know 
not  My  ways:”  11.  So  I- 
swore  in  My  wrath,  “  They 
shall-not  enter  into  My  rest.” 


founded  the  dry-land.  Come, 
let-us-worship  and  fall-down 
before  God ,  let  -  us  -  weep  1 
before  the  Lord  that  made 
us,  For  He  is  the  Lord  our 
God;  and  we  are  His  people, 
and  the  sheep  of  His  pasture. 

4.  To-day,  if  you  should 
hear  His  voice,  Harden  not 
your  hearts,  as  in  the  pro¬ 
vocation,  according  to  the 
day  of  temptation  in  the 
desert  :  where  (when)  your 
fathers  tempted  Me,  proved 
and  saw  My  works. 

5.  Forty  years  long  was  I 
nigh  to  that  generation,  and 
said,  “  They  do-always  err  in 
heart,  and  they  know  not 
My  ways :  ”  To  whom  I 
swore  in  My  wrath,  “  They 
shall-not  enter  into  My  rest.” 


Wroth;  Roman  Psalter,  “ was-I-nigh ”  to  punish  their  rebel¬ 
lion  ;  St.  Gall,  “  odio  fui  ”  (  =  I  was  hated) ;  Corbie  Psalter,  “  odio 
habui  ”  ( =  I  hated) ;  but  Mozarabic,  Milanese,  “  I  was  nigh,” 
a  rendering  due,  in  all  probability,  to  a  fanciful  derivation  from 
7 rpos,  pros  —  to  0x^77,  ochthee ,  a  bank — ad  littus  adpellere  —  “  to 

1  “Let  us  weep.”  Unless  we  gratuitously  suppose  a  scribe’s  blunder 
(uKavcrwixtv,  klavsomen,  “let  us  weep,”  for  bKXd.acoiJ.eo,  oklasomen,  “let-us- 
crouch-down,”  “kneel”),  LXX.  read  nibh'kheh. ,  “let  us  weep,”  instead  of 
nibti  rckhah,  “let  us  kneel  down”  (St.  Jerome,  “flectamus  genua,”  let  us  bend 
the  knees),  dropping  r  out  of  the  latter  verb.  “Before  God;”  LXX.,  awry, 
avid  (to,  before  Him),  in  Latin,  “  ante  eitmg  which  might  easily  pass  into 
“ante  Deum ”  (before  God).  “  The  Lord  our  God,  wanting  in  LXX.  and 
in  old  Latin  Psalters.  “We  are  His  people,”  &c.,  so  too  Cassiodorus. 

2  “  Irritation .”  Several  editions  of  LXX.  read  ireipaa/nov,  peirasmou— 
temptation ,  instead  of  rnKpaa/xov,  pikrasmou — irritation,  provocation. 


PSALM  94  (95). 


401 


bring  to  shore,” hence  “to  draw  near,”  “to  approach” — a  blunder¬ 
ing  etymology!  “  To  whom”  so  St.  Jerome.  “Quibus;”  in 
Roman  Psalter,  it  comes  from  reading  oh,  hois  ( =  to  whom), 
instead  of  d>s,  hos  (  =  so  that).  “  I  swore ;  ”  the  oath  is  recorded 
Numb.  xiv.  23 — 30.  At  the  revision  of  the  Roman  Breviary,  the 
Invitatory,  or  Procemiac  Psalm,  being  considered  as  a  kind  of 
hymn,  was  left  as  it  was  copied  from  the  Roman  Psalter.  To 
come  now  to  the  text  of  the  Psalm,  it  has  no  title.  The  ascription 
in  LXX.,  “  to  David,”  possibly  dates  from  Christian  times,  and  is 
due  to  the  reference  “in  David  ”  by  the  author  of  Hebrews  (iv.  7), 
when  introducing  a  quotation  from  this  Psalm,  meaning  “  in  the 
Book  of  Psalms.”1  It  is  not  in  David’s  style,  but  was  probably 
composed  in  post-exilic  days  for  the  services  of  the  second 
Temple.  Throughout  the  West,  it  is  used  as  the  Invitatory, 
which  precedes  the  daily  Office.  In  the  Synagogue  Service, 
Pss.  xciv.  (95) — xcviii.  (99)  are  recited  on  Sabbath,  before  the 
select  Sabbatical  Psalms.  The  present  Psalm  falls  into  two 
divisions  :  in  vv.  1 — 6,  and  in  part  of  v.  7,  an  invitation  to  thank 
God  for  the  wonders  of  creation,  for  His  mercies  to  Israel ; 
vv.  7 — 11,  a  warning  to  avoid  the  obdurate  unbelief  of  their 
fathers.  On  account  of  vv.  8 — 11,  especially,  the  Psalm  has,  by 
some  moderns,  been  regarded  as  belonging  to  the  period  of  the 
Syrian  persecution ;  by  others,  to  the  Chaldsean  invasion.  A 
Rabbinical  tradition  assigns  it  to  Moses,  shortly  before  the  close 
of  the  desert  wanderings. 

v.  1.  “Rock  of  .  .  .  salvation;”  St.  Jerome,  “Rock  our 
Jesus”  v.  2.  “ Come  before,”  &c.,  with  such  pious  eagerness, 
as  to  anticipate,  so  to  speak,  His  expectation.  v.  3.  “  Great 
God ;  ”  in  text,  ’AT,  which  denotes  God’s  might.  “  All  gods,” 
i.e.,  “the  angels,”  according  to  Aben  Ezra  and  Qimchi ;  but  more 
likely,  the  forces  and  powers  of  Nature,  and  of  the  unseen  world, 
which  men  have  deified  and  worshipped,  v.  4  sets  forth  the 
Divine  omnipresence  by  essence,  knowledge,  and  power.  “  Deep- 
places;”  LXX.,  7T€para,  perata  (“the  ends,”  which  may  well  be 
taken  of  the  “depths,”  “deep-places,”  in  contrast  with  the 
heights) ;  Symmachus,  to.  Karurara,  ta  katotata  (  -  the  lowermost 
parts) ;  St.  Jerome,  “  the  foundations  ”  { fundamenta  terra).  “  The 

1  Or  it  may  have  been  borrowed  from  LXX.  by  the  writer  of  Hebrews. 


AA 


402 


PSALM  95  (96). 


tops,’7  the  heights;  so  St.  Jerome,  “excelsa  ;77  rendered  also,  “the 
strength  ; 77  by  Gesenius,  “  the  wealth.77  “  In  His  hand,77  by  His 
might  they  are  sustained  and  preserved.  LXX.  renders  “  in 
Whose77  by  the  causal  particle  “For77  (cm,  hoti\  the  reason  why 
of  the  “ great  God 77  of  v.  3.  v.  6.  “Maker,77  refers  not  only  to 
creation,  but  to  the  predilection  which  enabled  the  race  of 
Abraham  to  become  a  nation  (cf.  Gen.  xii.  2  ;  Deut.  xxxii.  1 5  ; 

1  Sam.  xii.  6;  St.  Mark  iii.  14;  Heb.  iii.  2,  where  “to  make,77 
“  made,77  occurs  in  a  similar  sense),  v.  7.  “  Of  His  hand,77  under 
His  special  protection,  v.  8.  LXX.  were  quite  at  liberty  to 
translate  Meribhah ,  Massah;  they  are  not  topographical  names. 
St.  Jerome,  “contradiction,77  “strife,77  and  “temptation.77  Qimchi 
refers  this  to  the  outbreak  near  Rephidim  (Exod.  xvii.  7),  which 
place  was  called  in  consequence,  Massah  u  Meribhah  (temptation 
and  strife),  just  as  the  locale  of  a  later  rebellion  (Numb,  xx.)  was 
called  Meribhah  alone.  Aben  Ezra  understands  it  of  the  outbreak 
at  the  report  of  the  spies  (Numb.  xiv.).  v.  9.  “And  saw  My 
work,77  or,  “ Although  they  had  seen  and  saw,77  &c. ;  or  again, 
“ Also  saw  My  work.77  “Work,77  God’s  judgment;  cf.  Ps.  lxiii. 
(64)  10,  “the  work  of  God.77  In  the  two  closing  verses,  the 
poet  passes  on  to  the  judgment  in  which  the  several  rebellions 
culminated;  see  Numb.  xiv.  22,  23.  v.  10.  “Forty  years 77 
end  the  foregoing  verse  in  the  quotation  (Heb.  iii.  9).  “  I-was- 

wearied  with;77  in  text,  “I  loathed;77  St.  Jerome,  “this  generation 
displeased  Me 77  (displicuit  mihi ).  “  Generation,77  those  of  the 
exodus  from  Egypt,  doomed  never  to  enter  the  Promised  Land, 
in  punishment  of  their  repeated  rebellions,  one  of  which  is  here 
selected  as  a  type-of  the  many  others.  “My  rest,”  the  Promised 
Land,  so  called  Deut.  xii.  9.  “I  swore,”  cf.  Numb.  xiv.  23,  24, 
30,  31.  See  Heb.  iv.  1 — 9. 

PSALM  95  (96).  PSALM  95  (96). 

1.  Sing  to  YtfHW^H  a  1.  A  Song  by  David, 
new  song :  Sing  to  YHWH,  When  the  house  was  built 
all  the  earth.  after  the  Captivity.  Sing-ye 

to  the  Lord  a  new  song : 
Sing  to  the  Lord,  all  the 
earth. 


PSALM  95  (96). 


403 


2.  Sing  to  YHWH,  bless 
His  Name  :  Proclaim  His 
salvation  from  day  to  day. 

3.  Tell  His  glory  among 
the  nations  :  His  wondrous- 
works  among  all  the  peoples. 

4.  For  great  is  YaHW^H, 
and  highly  to-be-praised  : 
Terrible  is  He  above  all 
gods. 

5.  For  all  the  gods  of  the 
peoples  are  things-of-nought: 
But  YHWH  made  the 
heavens. 

6.  Glory  and  majesty  are 
before  Him  :  Might  and 
beauty  are  in  His  sanctuary. 

7.  Bring  to  YHWH,  ye 
families  of  the  peoples  : 
Bring  to  YHWH  glory  and 
strength  ; 

8.  Bring  to  YHWH  the 
glory  [due]  to  His  Name : 
Take  an  unbloody-sacrifice, 
and  go-into  His  courts  ; 

9/  Worship  YHWH  in 
vesture  of  holiness:  Tremble 
before  Him  all  the  earth. 

10.  Say  among  the  nations, 
YHWH  is  King  ;  The  world 
also  is-established  that  it- 
cannot-be-moved  :  He-shall- 
judge  the  peoples  with 
equity. 

1 1.  Let  the  heavens  rejoice, 


2.  Sing  to  the  Lord,  and 
bless  His  Name :  Proclaim 
His  salvation  from  day  to 
day. 

3.  Publish  His  glory 
among  the  Gentiles :  His 
wondrous-works  among  all 
the  peoples. 

4.  For  great  is  the  Lord, 
and  greatly  to-be-praised  ; 
He  is  terrible  above  all  gods. 

5.  For  all  the  gods  of  the 
Gentiles  are  demons  :  But 
the  Lord  made  the  heavens. 

6.  Praise  and  beauty  are 
before  Him :  Holiness  and 
majesty  are  in  His  sanctuary. 

7.  Bring  to  the  Lord,  ye 
families  of  the  Gentiles  ; 
Bring  to  the  Lord  glory  and 
honour ; 

8.  Bring  to  the  Lord  the 
glory  [due]  to  His  Name : 
Take-up  offerings,  and  go- 
into  His  courts  ; 

9.  Worship  the  Lord  in 
His  holy  court :  Let  all  the 
earth  tremble  before  Him. 

10.  Say-ye  among  the 
Gentiles  that  the  Lord 
reigns  ;  For  He-has-estab- 
lished  the  world  that  it- 
cannot-be-moved  :  He-shall- 
judge  the  peoples  with 
equity. 

1 1 .  Let  the  heavens  rejoice, 


404 


PSALM  95  (96). 


and  let  the  earth  exult :  Let 
the  sea  thunder,  and  the 
fulness  thereof ; 

12.  Let  the  field  exult, 
and  all  that  is  therein  :  Then 
shall  all  the  trees  of  the 
wood  sing-for-joy 

13.  Before  Y^HW^H  ;  For 
He-comes ;  For  He-comes 
to  judge  the  earth :  He-shall- 
judge  the  world  with  justice, 
And  the  peoples  in  His 
faithfulness  [or,  with  His 
truth]. 


and  the  earth  exult  :  Let 
the  sea  be-moved,  and  the 
fulness  thereof ; 

12.  The  plains  shall-be- 
glad,  and  all  that  is  therein  : 
Then  shall  all  the  trees 
exult 

13.  Before  the  Lord  ;  For 
He-comes  to  j udge  the  earth : 
He-shall-judge  the  world 
with  justice,  And  the  peoples 
in  His  faithfulness  [or, 
truth]. 


This  Psalm  consists  of  four  strophes,  of  which  the  first  three 
contain  six  lines  each  :  (1)  vv.  1 — 3  ;  (2)  vv.  4 — 6  ;  (3)  vv.  7 — 9  ; 
(4)  vv.  10 — 13.  By  Qimchi,  Rashi,  and  other  Rabbinical  writers, 
it  is  referred  to  the  advent  of  Messiah.  As  to  the  title  prefixed 
by  LXX.,  the  Psalm,  with  some  few  variations  from  the  readings 
of  the  Psalter,  is  found  in  Chron.  xvi.  23 — 33,  as  forming  part  of 
the  hymns  sung  at  the  translation  of  the  Ark  from  the  house  of 
Obed-edom  to  Mount  Sion.  The  Title  further  justifies  the 
inference  that  it  was  sung  at  the  dedication  of  the  second  Temple 
(cf.  1  Esdras  iii.  n).  The  reasons  usually  alleged  for  the  post- 
exilic  date  of  this  Psalm  need  not  be  discussed  here,  as  they 
necessitate  a  forced  construction  of  the  express  statement  of  the 
inspired  chronicler. 

v.  1.  “New  song;”  here,  and  in  Ps.  xcvii.  (98)  1,  u  new,”  as 
opening  a  new  prophetic  vista  to  Jewish  exclusiveness,  by  herald¬ 
ing  the  dawn  of  a  Messianic  hope  that  the  Gentiles  would  share 
in  the  blessings  of  the  kingdom  to  come.  The  occasion  mentioned 
in  Title  was  well  fitted  to  arouse  that  hope.  v.  2.  “Proclaim,” 
i.e.,  proclaim  good  tidings;  LXX.,  evangelize,  v.  5.  “Things  of 
nought,”  “  nothings,”  occurs  frequently  in  Isaias ;  cf.  Lev.  xix.  4 ; 
xxvi.  1  ;  1  Cor.  viii.  4.  St.  Jerome,  both  here  and  in  Chron. 
(loc.  cit.)  renders  it  sculptilia  ( =  graven-things) ;  LXX.,  Sai/xoVia, 
daimonia  (demons),  with  reference  to  Deut.  xxxii.  17  (cf.  1  Cor. 
x.  20),  thus  showing  that  they  identified  Gentile  cults  with 


PSALM  95  (96). 


405 


conscious,  or  unconscious,  devil-worship,  v.  6.  “Thanksgiving” 
(or  “  praise  ”) ;  St.  Jerome,  “  Gloria  et  decor  ”  (  =  glory  and  beauty). 
LXX.  probably  read  todhdh  (  =  thanksgiving)  instead  of  hodh 
(=  glory,  dignity)  of  present  text.  “In  .  .  .  sanctuary;”  in 
parallel  place  (1  Chron.  xvi.  27)  we  read  instead,  “in  His  place” 
possibly  because,  on  that  occasion,  the  Sanctuary,  as  yet,  existed 
not.  So  too  “joy”  in  Chron.  (loc.  cit.),  instead  of  “beauty” 
here,  as  the  sacred  place  had  yet  to  wait  for  its  adornment.  We 
may,  however,  apply  both  texts  to  “the  Tabernacle  not  made 
with  hands.”  vv.  7  —  9.  Cf.  Ps.  xxviii.  (29)  1,  2.  Invitation  to 
the  Gentiles.  “Unbloody-offering;”  in  text,  mirichah ;  cf.  Mai. 
i.  11.  “In  holy  array”  (or  “vesture”);  St.  Jerome,  “in  decore 
sanctuarii  ”  (  =  “in  the  beauty  of  the  sanctuary,”  or  “in  the 
sanctuary,”  so  often  styled  decus,  “beauty”).  LXX.  probably 
read  ch-tsr-th ,  instead  of  ch-dllr-th  (  =  “  adornment,”  “  apparel,” 
“array”),  v.  10.  Cf.  Ps.  xcii.  (93)  1.  “The  Lord  reigns;”  the 
old  Latin  Psalters,  for  the  most  part,  the  Mozarabic,  the  edition 
of  the  Vulgate  issued  by  Sixtus  V.,  Tertullian,  in  three  several 
controversies,  SS.  Augustine,  Leo,  Gregory,  Cassiodorus,  Arnobius, 
jun.,  add  here,  “ a  ligno  (  =  “from  the  wood,”  or  “from  the 
tree  ”).  They  occur  in  no  Greek  or  Hebrew  MSS. ;  the  Gallican 
Psalter  (that  of  the  present  Breviary)  omits  them.  On  the  other 
hand,  St.  Justin  Martyr  charges  the  Jews  with  having  erased  this 
addition,  and  speaks  of  the  mutilation  as  recent  (. Dialogue  with 
Trypho ,  73).  They  still  remain  in  Venantius  Fortunatus’  hymn 
for  Passion-tide  ( Vexilla  Regis),1  and  in  the  Paschal  commemo¬ 
ration  of  the  Cross  fll,  B7).  The  words  are  probably  a  gloss  by 
some  early  Christian  scribe,  transferred,  in  course  of  time,  from 
the  margin  into  the  text.  vv.  11  — 13.  Inanimate  creation  is 
summoned  to  swell  the  chorus  of  praise.  Cf.  Isai.  xlii.  10 — 12; 
xliv.  23;  Rom.  viii.  19,  &c.  “To  judge;”  as  in  the  Prophets, 
so  here  and  in  other  Psalms,  the  advent  of  the  Christ  is  called 
“a  judgment”  (cf.  St.  John  v.  22,  27).  Such,  in  truth,  is  His 
manifestation,  in  that  it  separates  the  good,  the  elect,  from  the 
wicked.  It  is,  likewise,  a  judgment  of  loving-goodness,  as  He 
restored  the  “  unspeakable  gift  of  original  justice,”  thus  fulfilling 
in  all  “  faithfulness  ”  the  promises  made  to  the  fathers ;  cf.  Isai. 
xi.  1 — 9. 

1  “  Regnavit  a  ligno  Ueus  ”  =  God  has  reigned  from  the  Tree, 


40  6 


PSALM  9 6  (97). 


PSALM  96  (97). 

1.  YaHWeU  is  King,  the 
earth  exults :  The  isles, 
many-as-they-are,  rejoice. 

2.  Cloud  and  darkness 
are  round-about  Him: 
Justice  and  judgment  are 
the  basis  of  His  throne. 

3.  Fire  goes  before  Him  : 
And  burns-up  His  adver¬ 
saries  round-about. 

4.  His  lightnings  light¬ 
ened  the  world  :  The  earth 
saw,  and  trembled. 

5.  The  mountains  melted 
like  wax  at  the  presence  of 
YHWH  :  At  the  presence 
of  the  ’Adon  (Lord)  of  the 
whole  earth. 

6.  The  heavens  have- 
declared  His  justice  :  And 
all  the  peoples  have-seen  His 
glory. 

7.  Ashamed-are  all  that- 
serve  a  graven-thing  ;  That 
boast-themselves  in  things- 
of-nought  (i.e.,  idols):  All  the 
gods  fall-prostrate  before 
Him. 

8.  Tsiyyon  heard  and  was- 
glad,  And  the  daughters  of 
Yehudhah  exulted  :  Because 
of  Thy  judgments,  YHWH. 


PSALM  96  (97). 

1.  For  David,  when  his 
land  was  restored  [to  peace]. 
The  Lord  is  King,  let  the 
earth  exult :  Let  the  many 
isles  rejoice. 

2.  Clouds  and  darkness  are 
round  about  Him  :  Justice 
and  judgment  are  the  prop 
of  His  throne. 

3.  Fire  goes-before  Him  : 
and  devours  His  enemies 
round  about. 

4.  His  lightnings  gave- 
shine  to  the  world :  The 
earth  saw,  and  trembled. 

5.  The  mountains  melted 
like  wax  at  the  presence 
of  the  Lord  :  At  the  presence 
of  the  Lord  the  whole  earth 
[melted]. 

6.  The  heavens  have- 
declared  His  justice:  And 
all  the  peoples  have-seen 
His  glory. 

7.  Confounded-be  all  they 
that  worship  graven-things  ; 
That  boast-themselves  of 
their  idols:  Worship  Him, 
all  ye  His  angels.  (Heb.  i.  6.) 

8.  Sion  heard  and  was 
glad,  And  the  daughters  of 
Juda  exulted  :  Because  of 
Thy  judgments,  O  Lord. 


PSALM  9 6  (97). 


407 


9.  For  Thou,  O  Lord,  art 
Most-High  above  all  the 
earth  :  Thou-are-exalted  far 
above  all  gods. 

10.  Ye  that  love  the  Lord, 
hate  evil ;  The  Lord  keeps 
the  souls  of  His  Saints  :  He- 
will-rescue  them  from  the 
hand  of  sinners. 

1 1.  Light  is  sprung-up  for 
the  just :  And  gladness  for 
the  upright  in  heart. 

12.  Rejoice  in  the  Lord, 
O  ye  just :  And  give-thanks 
to  His  holy  Name. 


This  Psalm  consists  of  four  strophes  of  three  verses  each. 
In  the  text  it  has  no  title.  If  that  prefixed  by  LXX.  be  taken  for 
granted,  it  would  bring  the  date  of  this  ode,  like  that  of  Ps.  xvii. 
(18),  to  the  closing  years  of  David’s  reign,  when  his  victories  over 
the  neighbouring  nations  had  given  settled  peace  to  his  dominions 
and  consolidated  his  rule — the  true  sense  of  KaOCa-TaraL,  kathistatai, 
in  LXX.  title. 

v.  1.  “Islands”  (in  text,  ’iyytm),  strictly  =  the  isles  and  coasts 
of  the  Mediterranean.  It  occurs  mainly  in  the  later  chapters  of 
Isaias  (cf.  Isai.  xlii.  10 — 12),  and  but  once  in  Psalms  (Ps.  lxxi. 
(72)  10);  it  may  have  here  a  wider  meaning,  v.  2  is  borrowed 
from  the  record  of  the  Sinaitic  Theophany,  Exod.  xix.  9 ;  cf. 
Ps.  xvii.  (18)  10 — 12.  v.  3.  The  like  is  met  with  in  Ps.  xlix. 
(50)  3;  cf.  Ps.  xvii.  (18)  9;  Hab.  iii.  5,  &c.  ;  Deut.  xxxii.  22, 
especially,  v.  4.  Cf.  Ps.  lxxvi.  (77)  19.  v.  5.  Cf.  Ps.  lxvii.  (68)  3; 
Mich.  i.  4.  “The  whole  earth,”  in  Vulgate  “omnis  term;” 
term  is  probably  a  scribe’s  blunder  for  term,  “  of  the  whole 
earth,”  as  in  text,  LXX.,  and  in  St.  Jerome.  “  Lord  of  the  whole 
earth”  occurs  but  in  Jos.  iii.  11,  13;  Mich.  iv.  13;  Zach.  iv.  14; 
vi.  5.  v.  7.  Thalhofer  would  render  the  text  in  the  Indicative. 


9.  For  Thou,  Y^HWVH, 
art  “El’yon  (i.e.,  Most  High) 
above  all  the  earth  :  Thou 
art  greatly  exalted  above 
all  gods. 

10.  Ye-that-love  YHWH, 
hate  evil  ;  He-preserves  the 
souls  of  His  pious-ones : 
From  the  hand  of  the 
wicked  He-rescues  them. 

11.  Light  is-sown  for  the 
just-man  :  And  joy  for  the 
upright  in  heart. 

12.  Rejoice,  ye  just,  in 
YHWH:  And  give-thanks 
to  the  Memorial-Name  of 
His  holiness. 


\ 


408 


PSALM  97  (98). 


“Ashamed  are  all”  the  idolaters,  convinced  as  they  are,  by  God’s 
Self-manifestation,  that  their  gods  were  but  the  empty  figments  of 
their  lusts,  or  of  their  fears.  Nor  is  “Worship  Him,  ye  gods” 
(St.  Jerome,  “ dii”)  preferable  to  “All  the  gods  fall  prostrate 
before  Him,”  which  continues  the  description  of  the  impression 
made  on  man,  and  on  Nature,  by  the  awful  manifestation  of  God 
in  judgment.  “Gods;”  LXX.,  Syriac,  Vulgate,  “angels,”  and 
are  supposed  to  furnish  the  quotation  in  Heb.  i.  6 ;  but  the  self¬ 
same  clause  occurs  in  LXX.  version  of  Deut.  xxxii.  43,  and,  most 
probably,  is  quoted  from  that  passage.  The  verbs  in  vv.  1 — 9 
may  be  rendered  as  Prophetic  Preterites,  v.  8.  The  same  as 
Ps.  xlvii.  (48)  12.  “Daughters  of  Juda,”  the  towns  of  which 
Jerusalem  is  the  capital,  cf.  Judges  xi.  26.  The  cause  of  Sion’s 
rejoicing,  “judgments,”  i.e.,  the  Self-manifestation  of  God  in 
His  sovereignty,  v.  10.  Cf.  Ps.  xxxiii.  (34)  15 — 23.  v.  n. 
“  Light  ”  =  happiness,  as  results  from  “gladness”  in  hemistich  b. 
“Is  sown,”  scattered,  “diffused;”  LXX.,  avereiXe,  aneteile-= 
“sprung  up”  ( orta  est  of  Targum,  Vulgate,  and  St.  Jerome), 
probably  from  reading  zarach  (he  rose,  i.e.,  the  sun)  instead  of 
zarua  (  =  is  sown)  of  present  text.  v.  12.  “  Memorial  ”  -  Name, 

i.e.,  YflHW^H  (Exod.  iii.  15),  a  name  none  other  may  claim — 
“  Incommunicable  Name.” 


PSALM  97  (98). 

1.  A  Psalm.  Sing  to 
Y^HWVH  a  new  song,  For 
wondrous  -  things  has  -  Re¬ 
done  :  His  right-hand  and 
His  holy  arm  have-wrought- 
salvation  for  Him. 

2.  YHWH  has -made- 
known  His  salvation :  To 
the  eyes  of  the  nations  has- 
He-revealed  His  justice. 

3.  He  -  has  -  remembered 
His  gracious-goodness  and 


PSALM  97  (98). 

1.  A  Psalm  of  David. 
Sing  to  the  Lord  a  new 
song,  For  He  -  has  -  done 
wondrous-things  :  His  right- 
hand  and  holy  arm  have- 
wrought-salvation  for  Him. 

2.  The  Lord  has-made 
known  His  salvation  :  In 
the  sight  of  the  nations  He- 
has  -  openly  -  shown  His 
justice  (righteousness). 

3.  He  -  has  -  remembered 
His  mercy  and  His  truth 


PSALM  97  (98). 


409 


H  is  truth  to  the  house  of 
Israel  ;  All  the  ends  of  the 
earth  have-seen  the  salvation 
of  our  God. 

4.  Shout-ye  to  YaHW^H, 
all  [parts  of]  the  earth : 
Break-out  and  sing-joyfully, 
and  raise-a-hymn. 

5.  Play  to  YHWH  on  the 
kinnor  :  On  the  kinnor  and 
the  voice  of  a  psalm  : 

6.  With  trumpets  and  the 
sound  of  the  horn  :  Shout- 
aloud  before  the  King, 
YHWH. 

7.  Let  the  sea  thunder, 
and  the  fulness  thereof :  The 
world  and  they-that-dwell 
therein. 

8.  Let  the  rivers  clap 
[their]  hand  :  Together  let 
the  mountains  sing-for-joy 

9.  Before  YHWH;  for  He- 
comes  to  judge  the  earth  ; 
He-shall -judge  the  world 
with  justice :  And  the 
peoples  with  uprightness. 


to  the  house  of  Israel  ;  All 
the  ends  of  the  earth  have- 
seen  the  salvation  of  our 
God. 

4.  Shout-joyfully  to  God, 
all  the  earth  :  Sing,  exult, 
and  raise-a-hymn. 

5.  Sing  to  the  Lord  with 
the  harp  :  With  the  harp  and 
the  voice  of  a  psalm  : 

6.  With  trumpets  of  metal 
and  the  sound  of  the  horn  : 
Shout-aloud  before  the  Lord, 
the  King. 

7.  Let  the  sea  be-moved, 
and  the  fulness  thereof : 
The  world  and  they  that 
dwell  in  it. 

8.  Let  the  rivers  clap 
[their]  hands :  The  moun¬ 
tains  shall-exult  together 

9.  Before  the  Lord  ;  for 
He-comes  to  judge  the 
earth  ;  He-shall-judge  the 
world  with  justice  :  And 
the  peoples  with  equity. 


This  Psalm  is  a  pendant  to  Ps.  xcv.  (96),  of  which  it  is  all 
but  an  echo,  cf.  v.  1  a  of  both,  vv.  7 — 9  with  vv.  11  — 13  of 
Ps.  xcv.  (96).  The  title,  Miz'mor  (  =  a  Psalm),  which  in  text 
stands  by  itself,  has  won  for  it  the  name  of  “  The  orphan 
Miz’mor.”  Targum  entitles  it,  “a  Prophetic  Psalm.”  LXX., 
Y'ulgate,  and  Syriac  ascribe  it  “  to  David,”  with  the  addition  in 
Syriac,  “  Of  the  Redemption  of  the  people  from  Egypt.” 

v.  1.  “His  right-hand,”  /.<?.,  God  Himself  has  helped  Himself 
to  rout  the  foes  of  His  people,  who,  for  that  very  reason,  are  His 
enemies;  cf.  Isai.  lix.  16.  “His  holy  arm,”  cf.  Isai.  lii.  10. 


4io 


PSALM  98  (99). 


“Wrought  salvation  for  Him,”  “got  Him  the  victory,”  “helped 
Him;”  cf.  Isai.  lix.  16;  lxiii.  5.  Some  Greek  MSS.  have, 
instead  of  a vt<2,  auto  (  =  for  Him),  avrov,  avton  (Him),  whence 
eu?n  in  Roman,  Milanese,  &c.,  Psalters, — in  the  Accusative 
instead  of  Dative  sibi  ( —  for  Himself)  of  LXX.  and  Vulgate, 
v.  2.  Cf.  St.  Luke  ii.  31,  32.  “His  justice,”  its  manifestation  to 
be  made  in  the  heavens,  as  in  Ps.  xcvi.  (97)  6.  v.  3.  “He  has 
remembered,”  cf.  the  Song  of  the  All-holy,  St.  Luke  i.  54. 
vv.  4 — 6.  Greet  the  Lord  with  festive  jubilee,  vv.  1 — 3.  (2)  the 
reason  why.  vv.  4 — 6.  (3)  how  manifest  this  joy ;  (4)  who  are 
thus  summoned  to  rejoice,  v.  6.  “Trumpets  of  metal,”  render¬ 
ing  of  tubis  dudilibus  of  Vulgate,  trumpets  of  metal-beaten-out. 
“  Horn,”  or  “  cornet,”  the  shophar ,  or  “  ram’s  horn.”  “  King,” 
cf.  v.  1  of  Pss.  xcii.  (93),  xcvi.  (97),  xcviii.  (99).  He  is  now 
become  King.  v.  8.  “  Clap  hands,”  /it.,  “  strike  the  palm  [of  the 
hand],”  in  token  of  joy,  as  was  usual  at  the  accession  of  kings 
(4  (2)  Kings  xi.  12).  Cf.  Ps.  xlvi.  (47)  2.  Vide  Isai.  lv.  12. 
v.  9.  Cf.  Ps.  xcv.  (96)  11 — 13. 


PSALM  98  (99). 

1.  WzHWMi  is  King,  the 
peoples  tremble  :  He  -  sits 
upon  the  Kerubhim,  the 
earth  quakes. 

2.  YHWH  in  Tsiyyon  is 
great :  And  exalted  is  He 
above  all  the  peoples. 

3.  Let-them-give-thanks 
to  Thy  great  and  terrible 
Name  ;  Holy  is  He. 

4.  And  the  might  of  a 
king  loving  judgment,  hast 
Thou  established  in  equity  : 
Right  and  justice  hast  Thou 
wrought  in  Jacob. 


PSALM  98  (99). 

1.  A  Psalm  of  David. 
The  Lord  reigns  ; — let  the 
peoples  rage  :  He  that  sits 
upon  the  Cherubim,  let  the 
earth  shake. 

2.  The  Lord  in  Sion  is 
great :  And  high  above  all 
peoples. 

3.  Let-them-give-thanks 
to  Thy  great  Name  ;  For  It 
is  terrible  and  holy  ; 

4.  And  the  king’s  majesty 
loves  judgment ;  Thou  hast- 
established  equity;  Judg¬ 
ment  and  justice  in  Jacob 
hast  TllOU  wrought. 


PSALM  98  (99). 


411 


5.  Extol-ye  YHWH  our 
God,  And  bow-down  at  His 
footstool :  Holy  is  He. 

6.  Mosheh  and  ’Aharon 
among  His  priests,  And 
Shemuel  among  them-that- 
call-upon  His  Name  :  They- 
called-upon  YHWH,  and 
He  answered  them. 

7.  In  the  pillar  of  cloud 
He-spoke  to  them  :  They- 
kept  His  testimonies  and 
the  statute  He-gave  to  them. 

8.  YtfHW^H  our  God, 
Thou  answeredst  them  :  A 
forgiving  God  wast-Thou  to 
them  :  And  one-taking-ven- 
geance  of  their  deeds. 

9.  Extol-ye  YHWH  our 
God,  And  bow-down  before 
His  holy  mountain  :  For 
holy  is  YHWH  our  God. 


5.  Exalt-ye  the  Lord  our 
God,  and  bow-down  before 
His  footstool  :  For  it  is  holy. 

6.  Moses  and  Aaron 
among  His  priests,  and 
Samuel  among  them  that 
call-upon  His  Name  :  They- 
called  upon  the  Lord  and 
He-heard  them  : 

7.  In  the  pillar  of  cloud 
He-spoke  to  them  :  They- 
kept  His  testimonies  and 
the  precept  which  He-gave 
them. 

8.  Lord  our  God,  Thou 
didst-hear  them ;  O  God, 
Thou  wast  propitious  to 
them  :  Though  taking-ven¬ 
geance  on  all  their  devices. 

9.  Exalt-ye  the  Lord  our 
God,  And  worship  on  His 
holy  mountain  :  For  holy  is 
the  Lord  our  God. 


If  the  Title  prefixed  by  LXX.  be  taken  for  granted  (in  text 
there  is  no  title),  this  Psalm  may  have  been  written  for  the 
translation  of  the  Ark  to  Mount  Sion.  Its  main  divisions  are 
marked  by  the  Trisagion  (“the  Thrice- Holy ”)  at  vv.  3,  5,  9. 
(1)  vv.  1 — 3.  The  awful  majesty  of  the  Lord  acknowledged  by  an 
awe-stricken  world.  (2)  vv.  3 — 5.  The  justice  of  His  reign. 
(3)  vv.  6 — 9.  The  holiness  that  befits  His  worshippers,  exem¬ 
plified  by  the  saints  of  old. 

v.  1.  The  Futures  in  the  first  two  divisions  (mostly  rendered 
as  Optatives  by  LXX.,  Vulgate,  and  St.  Jerome)  are  more 
frequently  rendered  in  Indicative  Present,  expressing  a  future 
indeed,  but  a  future  the  lively  faith  of  the  poet  anticipates,  so 
that  it  becomes  present  to  his  mind.  “  Tremble  ”  with  awe,  or 
for  fear  of  His  judgments.  “Sits  .  .  .  cherubim,”  i.e.,  He  reigns 


412 


PSALM  98  (99). 


— “  sitting  ”  (Participle  in  text;  St.  Jerome,  “Sessor  cherubim,” 

“  the  Sitter  on  the  cherubim  ”) ;  “  on  the  cherubim,”  describes 
God  as  the  Almighty  Creator  and  Ruler  of  the  Universe,  refers 
also  to  the  Mercy-seat  over  the  Ark.  “  The  earth  quakes,”  cf. 
Ps.  xcvi.  (97)  4.  v.  3.  “Let  them,”  or  “They  shall  give  thanks,” 
&c.  “  They,”  i.e.,  the  people  of  v.  2.  “  Great,”  “  terrible,”  cf. 

Deut.  x.  17.  v.  4.  “And  the  might  of  \i.e.,  befitting]  a  king 
loving  right,”  &c.  “  Might ;  ”  LXX.,  Ti/07,  timee  ( =  honour, 

dignity);  Aquila,  as  in  text;  St.  Jerome,  “  Et  imperium  regis 
judicium  diligit  ”  ( =  the  sovereignty  of  a  [the  (?)]  king  loves 
judgment).  This  may  mean  that  the  stability  of  the  throne 
depends  upon  the  king  proving  himself  a  just  judge,  or  “  King’s 
might  ”  may  mean  the  King  himself  (cf.  “  His  most  gracious 
Majesty”).  But  if  the  “king”  be  the  “king”  of  v.  1,  His  power 
is  made  manifest  in  justice,  equity  is  the  eternal  law  of  His  rule, 
the  unvarying  characteristic  of  His  “doings  in  Jacob.”  “Judg¬ 
ment,”  “  right  ”  (  =  ?nishpat ,  in  text),  means  here  the  righting  of 
wrongs;  “  Justice  ”(  =  tsedaqcih),  rewarding  the  good.  As  a  new 
strophe  begins  at  v.  4,  the  punctuation  of  LXX.  and  Vulgate  is 
inadmissible,  but  seems  to  add  a  further  motive  for  the  “praise,” 
“thanks,”  of  v.  3.  v.  6.  “Among,”  as  Qimchi  observes,  has 
frequently  the  force  of  a  superlative,  cf.  “  Blessed  among  women  ” 
(St.  Luke  i.  28,  42),  i.e,  “Most  blessed  of  women.”  “Among 
His  priests  ”  =  His  chief  priests.  Moses  performed  priestly 
functions  (Exod.  xxix.  6 — 8;  xl.  22 — 27;  Lev.  viii.).  “Samuel,” 
eminent  among  men  of  prayer  (cf.  1  Kings  (Sam.)  vii.  9 ;  ix. 
12,  13;  xiii.  11 — 13).  Further,  1  Sam.  xii.  18,  “They  called 
upon,”  &c.,  lit.,  “Calling  \i.e.,  “ they-calling ”]  upon  YH”, 
and  He  answers  them,”  i.e.,  “  such  as  call  upon  YH”,  and  get 
answered.”  v.  7.  This  applies  at  most  to  Moses  and  Aaron ; 
cf.  Exod.  xiii.  21;  Numb.  xii.  5.  v.  8.  The  poet  passes  from 
these  leaders  to  Israel  of  old.  “Answeredst  them,  .  .  .  taking 
vengeance.”  “  Answeredst,”  by  hearkening  to  their  pleadings  in 
behalf  of  the  people.  “Taking  vengeance,”  with  “answeredst,” 
proves  the  “justice”  predicated  of  God’s  rule  in  v.  4;  hearkening 
to  the  good,  punishing  evil.  “Forgiving;”  Targum,  Rashi,  and 
Qimchi,  “  Thou  wast  a  forgiving  God  to  Thy  people,  for  their 
sake,”  i.e.,  for  the  sake  of  the  holy  ones  just  named.  “Taking 


PSALM  99  (lOO). 


413 


vengeance/’  as  Symmachus  has  it,  “  of  the  doings,”  i.e.,  murmurs, 
rebellions  of  the  people,  which  entailed  such  affliction  on  their 
leaders,  v.  9.  Cf.  Lev.  xix.  30 ;  v.  5,  supra.  “  Holy  mountain,” 
Mount  Moriah,  the  Temple  hill.  As  Qimchi  observes,  “Whoso 
trembles  at  the  Sanctuary,  shows  reverence  to  Him  who  has 
chosen  it  for  Himself ;  whoso  venerates  its  walls,  worships  Him 
who  hallows  them ;  He  it  is  whom  they  have  in  view,  to  Him  do 
they  lift  up  their  minds  and  hearts.” 


PSALM  99  (100). 

1.  A  Psalm  for  thanks¬ 
giving  :  Raise  -  a  -  shout  to 
YrzHWMT,  all  [parts  of]  the 
earth. 

2.  Serve  YHWH  with 
gladness:  Come  before  His 
presence  with  [joyful]  sing¬ 
ing. 

3.  Know-ye  that  Y<?H- 
W<?H  He  is  God  ;  He  made 
us,  and  His  we  are :  His 
people  and  the  flock  of  His 
pasturing. 

4.  Come  into  His  gates 
with  thanksgiving,  His  courts 
with  praise  :  Give-thanks  to 
Him,  bless  His  Name  ; 

5.  For  YHWH  is  good  ; 
For  ever  is  His  loving-good¬ 
ness  :  And  PI  is  faithfulness 
unto  generation  and  genera¬ 
tion. 

Targum,  Rashi,  &c., 
thank-offering,”  a  subdivision 


PSALM  99  (100). 

1.  A  Psalm  for  thanks¬ 
giving. 

2.  Raise-a-joyful-shout  to 
the  Lord,  all  the  earth. 
Serve-ye  the  Lord  with  glad¬ 
ness.  Come  before  His 
presence  with  exultation. 

3.  Know-ye  that  the  Lord 
He  is  God  ;  He  made  us, 
and  not  we  ourselves  :  His 
people  and  the  sheep  of  His 
pasture  [are  we]. 

4.  Enter  into  His  gates 
with  thanksgiving,  into  His 
courts  with  hymns :  Give- 
thanks  to  Him,  Praise  His 
Name  ; 

5.  For  the  Lord  is  kind  ; 
His  mercy  is  for  ever  :  And 
His  faithfulness  unto  all 
generations. 

a  Psalm  for  the 
Save  on 


render  the  Title, 

of  the  peace-offering. 


4H 


PSALM  IOO  (iOl). 


Sabbath,  festivals,  the  eve  and  middle  holidays  of  Passover,  and 
the  eve  of  the  Day  of  Atonement,  it  is  daily  recited  in  the 
Synagogue  Service.  In  the  Western  Churches  it  is  the  second 
Psalm  of  Sunday  and  festal  Lauds.  It  is,  so  to  speak,  the 
doxology  of  the  Psalms  of  the  Theophany.  By  its  contents  and 
diction  it  is  connected  with  vv.  i — 7  of  Ps.  xciv.  (95).  “Praise 
the  Lord  for  He  is  God”  is  the  summary  of  vv.  1 — 3.  “Praise 
Him  for  His  goodness,”  vv.  4,  5. 

v.  2.  “Serve  ye”  is  here  to  be  understood  of  Temple  worship, 
cf.  “into  His  presence,”  and  “into  His  courts,”  v.  4,  in  proof 
hereof,  v.  3.  “Made  us,”  not  only  “created  us,”  but  made  us  to 
be  “  His  people,  and  the  flock,”  &c.  Cf.  1  Kings  (Sam.)  xii.  6 ; 
Deut.  xxxii.  6,  18;  Ps.  xciv.  (95)  6;  Isai.  xxix.  23;  lx.  21. 
“  And  not  we  ourselves,”  so  Kethibh ,  or  written  text,  followed  by 
LXX.,  Syriac,  and  Vulgate.  Rashi  and  Symmachus,  “when  as 
yet  we  were  not.”  But  Targum,  St.  Jerome,  Saadia,  Aben  Ezra 
follow  the  marginal  emendation  (the  Qeri,  or  read  text),  “and 
His  we  are.”  The  difference  between  these  two  renderings  is 
that  of  a  single  letter  {did  ’ anachnu ).  If  Id  be  written  with  Aleph 
{lo-  not),  then  Vulgate  is  right;  but  to  written  with  Waw  {Van) 
means  “to  Him,”  “His” — u  His  we  [are].”  v.  4.  “Give  thanks,” 
“confess,”  “acknowledge  your  thankfulness,”  the  confitemini  of 
Vulgate  and  St.  Jerome,  v.  5.  “To  series  of  generations.” 


PSALM  100  (101). 

1.  To  David,  a  Psalm.  Of 
kindness  and  justice  will-I- 
sing:  To  Thee,  Y^HW^H, 
will-I  sing-hymns. 

2.  I  will-give-my-mind  to 
the  way  of  integrity  ;  When 
wilt-Thou  come  to  me?  I- 
will-walk  within  my  house 
in  the  integrity  of  my  heart. 


PSALM  100  ( 10 1 ). 

1.  A  Psalm  of  David.  Of 
mercy  and  judgment  will-I- 
sing  to  Thee,  O  Lord.  I- 
will-sing-psalms, 

2.  And  behave-wisely  in 
a  blameless  path  ;  When 
wilt-Thou-come  to  me?  I- 
walked  in  the  midst  of  my 
house  in  the  innocence  of 
my  heart. 

3.  I-have-not  set  any 


3.  I  will  not  set  before 


PSALM  100  (iOl). 


415 


mine  eyes  a  word  (i.e., 
matter)  of  beliyya“al  (i.e., 
belial) ;  The  doing  of  those- 
turning-aside  I-hate:  It  shall 
not  cleave  to  me. 

4.  A  perverse  heart  shall- 
depart  from  me :  I-will-not 
know  a  wicked  -  man  \or, 
wickedness]. 

5.  Whoso  privily  slanders 
his  neighbour,  him  will-I- 
destroy :  The  haughty  of 
look,  and  the  proud  of  heart, 
Him  I-cannot  [bear]. 

6.  Mine  eyes  shall  be  on 
the  faithful  of  the  land,  that 
they-may-dwell  with  me  ; 
He-that-walks  in  the  way  of 
integrity  :  He  shall-minister 
to  me. 

7.  He-that-works  deceit 
shall  not  dwell  within  my 
house,  He-that-speaks  lies 
shall-not  abide-prosperously 
before  mine  eyes. 

8.  In  the  mornings  (i.e., 
every  morning)  will- I-destroy 
all  the  wicked  of  the  land  : 
To  cut-off  from  the  city  of 
Y^HW^H  all  workers  of 
iniquity. 


unjust  thing  before  mine 
eyes ;  I-hate  the  doers  of 
unlawful  -  deeds  ;  There  - 
cleaved  not  to  me 

4.  A  perverse  heart.  I- 
have-not  known  the  wicked- 
man,  that-turns-away  from 
me. 

5.  Whoso  privily  slandered 
his  neighbour,  him  did- 1- 
drive-out ;  He-that-is-proud 
in  look,  and  insatiable  in 
heart,  With  him  I-ate  not. 

6.  Mine  eyes  are  upon  the 
faithful  of  the  land,  that 
they-may-dwell  with  me ; 
He-that-walks  in  the  blame¬ 
less  way,  The  same  minis¬ 
tered  to  me. 

7.  The  proud  doer  dwelt 
not  within  my  house  :  The 
unjust  speaker  prospered  not 
in  my  sight. 

8.  Every  morning  I-slew 
all  the  sinners  of  the  land  : 
That  I  -  might  -  exterminate 
from  the  city  of  the  Lord 
all  the  workers  of  iniquity. 


The  authenticity  of  the  ascription  “  to  David  ”  is  favoured  by 
the  spirit  and  diction  of  the  Psalm.  Its  contents  fall  in  with 
that  period  of  David’s  life,  when  his  sovereignty  was  at  length 
acknowledged  by  the  twelve  tribes,  and  he  had  established  in 
Jerusalem  the  capital  and  centre  of  his  kingdom.  He  here  pens 
his  resolve  to  order  his  life,  both  private  and  public,  by  God’s 


4i  6 


PSALM  100  (iOl). 


law ;  to  display,  as  behoves  God’s  vicegerent,  the  prominent 
attributes  (“mercy  and  justice”)  of  the  Divine  government,  and 
to  purge  his  Court  and  dominions  of  all  that  is  at  variance 
therewith.  The  ejaculation,  “  Oh  !  when  wilt  Thou  come  to 
me?”  (interrogative  in  text,  Targum,  LXX.,  St.  Jerome,  and 
rendered  as  such  by  Thalhofer),  witnesses  to  his  trustful  depend¬ 
ence  on  God’s  help  for  the  fulfilment  of  his  resolutions  (cf.  Exod. 
xx.  24).  In  the  version  of  the  LXX.  the  verbs  after  vv.  1,  2a , 
are  expressed  by  Aorists  or  Imperfects,  thus  altering  the  character 
of  the  Psalm  by  representing  David  as  pleading  the  uprightness 
of  his  past  life  as  rendering  him  worthy  that  the  Lord  (the  Ark  of 
the  Lord  [?],  cf.  2  Kings  (Sam.)  vi  9)  should  come  to  him. 
A  further  source  of  difficulty  is  that  LXX.  diverge  somewhat  from 
the  text  in  the  division  of  the  verses. 

v.  1.  “Sing-hymns,”  or,  “  I-will-play ’’-[upon  the  harp,  or  some 
other  instrument],  v.  2.  “  Give  my  mind  to,”  &c.,  take  heed  to  ; 
cf.  Dan.  ix.  13,  “  deal-wisely,”  “have-discernment  in.”  Targum, 
with  a  reminiscence  of  Ps.  xxxi.  (32)  8,  “  I-will  make  thee  wise 
[  =  instruct  thee]  in  a  perfect  path.”  “Within  my  house,”  in 
private,  cf.  Ps.  lxxvii.  (78)  72.  v.  3.  “Set  before  eyes,”  as  a 
thing  to  be  desired,  or  imitated.  “A  word  of  belial,”  so 
St.  Jerome;  “verbum  belial,”  i.e .,  a  thing,  a  matter  of  belial  = 
a  wicked  thing.  bell  (  =  not,  without),  uol  (yoke),  or  yaual 
(benefit,  usefulness);  it  means  “worthlessness,”  “wickedness,” 
“vileness.”  In  Old  Testament  it  never  occurs  as  a  proper  name. 
It  is,  however,  personified  once,  in  2  Cor.  vi.  15,  the  only  passage 
in  the  New  Testament  in  which  it  occurs.  “To  do,”  &c.,  i.e., 
“the  doing  of  [Rashi,  “the  work  of”]  deviations  [from  the  right 
path].”1  Both  LXX.  and  St.  Jerome,  with  Targum,  take  “to  do,” 
“the  doing  of”  (in  text,  Infinitive  construct ),  for  the  agent,  “the 
doer  of”  (St.  Jerome,  “facientem  declinationes ”).  Targum,  “I 
hate  evil-doers  and  those  who  turn  aside  from  the  command¬ 
ments.”  If  “  deviations  ”  be  rendered  in  the  concrete  sense, 
then,  “  I  hate  turners-aside,”  apostates ;  used  also  of  unfaithful 
wives.  “Cleave  to  me,”  by  LXX.  joined  to  next  verse,  v.  4. 

“  Perverse  heart,”  or  “  fraudulent,”  “  deceitful ;  ” — “  wickedness  ” 
rather  than  “  wicked  man ,”  as  in  closer  connection  with  his 

1  Or,  “  doing  acts  of  obliquity  I  hate.” 


PSALM  IOI  (102). 


417 


purpose  of  self-discipline.  Vulgate,  “  I  have  not  known  [i.e ., 
admitted  to  familiar  intercourse]  the  wicked-man  who  turns  aside 
from  me,”  i.e.,  whose  path  diverges  from  mine,  from  the  right 
path.  v.  5.  He  will  banish  from  his  Court  sycophants,  proud 
and  ambitious  persons.  “Cut-off;”  St.  Jerome,  “Him  will  I 
slay  ”  ( i?iterficiam ),  lit.,  “  I  will  silence.”  “  Haughty  of  eyes,”  i.e., 
Him  that  has  a  high  look,  an  arrogant  mien.  “  Proud  of  heart,” 
lit.,  “wide  of  heart,”  puffed  up  and  blown  up  with  pride.  LXX., 
“insatiable,”  taking  it  as  synonymous  with  the  “greedy,  ambitious 
spirit”  of  Prov.  xxviii.  25.  “Superbo  oculo,”  &c.,  of  Vulgate  is 
scarcely  correct  Latin.  It  comes  from  too  literal  a  rendering  of 
LXX.,  “  \_Cum\  superbo  oculo,  [cum]  .  .  .  cum  hoc  non  edebam.” 
In  LXX.  these  Datives  depend  on  o-wrjo-6 lov,  syneesthion  (I  ate 
with),  reading  instead  Id  ’ iikhal  ( =  I  cannot  [abide])  of  text, 
Id  ? okhel  (  =  1  will  not  eat).  St.  Jerome,  “Cum  hoc  esse,  non 
potero  ”  ( =  to  be  with  him  I  shall  not  be  able).  “  Destroy,” 
“  cut  off,”  may  mean  only  banishment  from  Court,  v.  6.  He  will 
survey  the  land  to  discover  the  trustworthy,  and  of  like  purpose 
with  himself.  “  Minister,”  the  verb  implies  free  service,  the 
service,  not  of  a  slave,  but  of  a  free  man,  a  distinction  preserved 
in  iXeLTovpyei,  eleitourgei ,  of  LXX.,  and  in  ministrabit,  mi?iistrabat 
of  St.  Jerome  and  Vulgate,  v.  7.  “Shall  not  continue  in  undis¬ 
turbed  prosperity,  constant  favour.”  v.  8.  “  In  the  mornings,”  the 
regular  and  earnest  administration  of  justice  in  the  early  hours, 
according  to  Oriental  usage,  cf.  Jer.  xxi.  12.  “City  of  the  Lord” 
=  Jerusalem.  Had  the  Ark  been  already  transferred  to  Sion? 


PSALM  101  (102). 

1.  A  Prayer  of  an  afflicted- 
one,  when  he  -  was  -  over¬ 
whelmed  :  And  before  YaH- 
W^H  poured-out  his  plaint. 

2.  Y^HWffl,  hear  my 
prayer :  And  let  my  cry 
come  to  Thee. 

3.  Hide  not  Thy  face 
from  me  ;  In  the  day  of  my 

BB 


PSALM  101  (102). 

1.  Prayer  of  a  poor-man, 
when  he-was-dejected,  and 
poured-out  his  supplication 
before  the  Lord. 

2.  O  Lord,  hear  my 
prayer :  And  let  my  cry 
come  to  Thee. 

3.  Turn  not  away  Thy 
face  from  me  ;  In  the  day  of 


418 


PSALM  IOI  (102). 


distress  incline  Thine  ear  to 
me :  In  the  day  I  call 
answer  me  speedily. 

4.  For  my  days  are- 
consumed  like  smoke  :  And 
my  bones  are-grown-hot  as 
with  burning. 

5.  My  heart  is-smitten  like 
grass  and  withered:  Because 
I-forgot  to  eat  my  bread. 

6.  Because  of  the  voice  of 
my  groaning :  My  bone 
cleaves  to  my  flesh. 

7.  I-am-like  a  pelican  of 
the  desert  :  I-am-become 
like  an  owl  of  the  ruins. 

8.  I-am-sleepless  \or,  I- 
keep-on-the-look-out],  and 
have-been  Like  a  lonely 
bird  on  the  house-top. 

9.  All  the  day  mine 
enemies  reproach  me  :  They- 
that  -  are  -  mad  -  against  -  me 
swear  by  me. 

10.  For  I-have-eaten  ashes 
like  bread  :  And  have- 
mingled  my  drinks  with 
weeping, 

11.  Because  of  Thine 
indignation  and  Thy  wrath  : 
For  Thou-hast-taken  me  up 
and  cast  me  away. 

12.  My  days  are  like  a 
lengthening  shadow :  And 
I  am-withered  like  grass. 


my  trouble,  incline  Thine  ear 
to  me  :  In  what  day  soever 
I-call-upon  Thee,  hear  me 
speedily. 

4.  For  my  days  have- 
vanished  like  smoke  :  And 
my  bones  are-parched  like 
firewood. 

5.  I-am-smitten  like  grass, 
and  my  heart  is-dried-up : 
Because  I-forgot  to  eat  my 
bread. 

6.  Because  of  the  voice  of 
my  groaning  :  My  bone 
cleaves  to  my  flesh. 

7.  I-am-like  the  pelican 
of  the  waste :  I  am  become 
like  an  owl  in  a  ruined- 
house. 

8.  I-am-sleepless,  and  am- 
become  Like  a  lonely 
sparrow  on  the  house-top. 

9.  All  the  day  mine 
enemies  revile  me  :  And 
they-that-praised  me  swear 
against  me. 

10.  For  I-have-eaten  ashes 
like  bread  :  And  my  drink 
have-I-mingled  with  weep¬ 
ing, 

11.  Because  of  Thine 
anger  and  Thine  indigna¬ 
tion  :  For  Thou  hast-taken 
me  up  and  dashed  me  down. 

12.  My  days  have-declined 
like  a  shadow  :  And  I  am- 
withered  like  grass. 


PSALM  IOI  (102). 


419 


13.  But  Thou,Y^HW^H, 
sittest-throned  forever:  And 
Thy  Memorial-Name  is  to 
generation  and  generation. 

14.  Thou  wilt-arise  [and] 
take-pity  on  Tsiyyon  :  For 
’tis  time  to  pity  her,  For  the 
set-time  is-come. 

15*  For  Thy  servants  take- 
pleasure  in  her  stones  :  And 
her  dust  they-regard-with- 
pity. 

1 6.  And  [then]  shall  the 
Gentiles  fear  the  Name  of 
YHWH  :  And  all  the  kings 
of  the  earth  Thy  glory  ; 

17.  Forasmuch  as  YHWH 
shall  -  have  -  built- up  Sion: 
He  -  has  -  appeared  in  His 
glory ; 

18.  He-has-turned-Him  to 
the  prayer  of  the  destitute  : 
And  has  not  despised  their 
prayer. 

19.  This  shall-be-written 
for  a  generation  to-come : 
And  a  people  to-be-created 
shall-praise  YaH  ; 

20.  That  He-has-looked- 
down  from  His  holy  height : 
From  the  heavens  Y^HW^H 
looked-down  earthward, 

21.  To  hear  the  sighing  of 
the  prisoner :  To  loose  the 
doomed  to  death  (lit.,  “  the 
sons  of  death  ”)  ; 

22.  That  [men]  may- 


13.  But  Thou,  O  Lord, 
endurest  for  ever :  And  Thy 
Memorial  to  all  generations. 

14.  Thou  wilt-arise  and 
have- compassion  on  Sion  : 
For  ’tis  time  to  pity  her, 
For  the  set-time  is-come. 

15.  For  her  stones  are- 
dear  to  Thy  servants  :  And 
her  dust  they-regard-with- 
pity. 

1 6.  And  [then]  shall  the 
Gentiles  fear  Thy  Name,  O 
Lord  :  And  all  the  kings  of 
the  earth  Thy  glory  ; 

1 7.  Because  the  Lord  will- 
build-up  Sion  :  And  [then] 
shall  -  He  -  appear  in  His 
glory. 

18.  He-has-regarded  the 
prayer  of  the  afflicted  :  And 
has  not  despised  their  peti¬ 
tion. 

19.  Let  these-things  be- 
written  for  a  following 
generation  :  And  a  people, 
who  shall-be-created,  shall- 
praise  the  Lord  ; 

20.  That  He-has-looked- 
down  from  His  holy  height : 
That  from  heaven  the  Lord 
beheld  the  earth  ; 

21.  That  He-might-hear 
the  groaning  of  the  fettered- 
ones :  That  He-might-set- 
free  the  sons  of  the  slain, 

22.  That  [men]  may- 


420 


PSALM  101  (102). 


declare  in  Sion  the  Name  of 
YHWH  :  And  His  praise 
in  Yerushalaim, 

23.  While  peoples  gather 
together  :  And  kingdoms  to 
serve  YHWH. 

24.  He-brought-down  my 
strength  in  the  way :  He- 
shortened  my  days. 

25.  [Then]  I-say,  My  God, 
take  me  not  away  in  the  half 
(i.e.,  the  midst)  of  my  days  : 
Throughout  all  generations 
are  Thy  years. 

26.  Of  old  hast-Thou-laid- 
the-foundation  of  the  earth: 
And  the  heavens  are  the 
work  of  Thy  hands  ; 

27.  They  shall-perish,  but 
Thou  endurest :  And  all  of 
them  shall-grow-old  as  a 
garment :  As  a  vesture  shalt- 
Thou  -  change  them,  and 
they-shall-be-changed  ; 

28.  But  Thou  art  He: 
And  Thy  years  shall-have- 
no-end. 

29.  The  sons  of  Thy 
servants  shall-dwell  :  And 
their  seed  shall-endure  before 
Thee. 


proclaim  the  Name  of  the 
Lord  in  Sion :  And  His 
praise  in  Jerusalem, 

23.  When  the  peoples 
gather  together  :  And  kings 
to  serve  the  Lord. 

24.  He-answered  Him  in 
the  way  of  His  strength : 
Tell  me  the  fewness  of  my 
days  ; 

25.  Call  me  not  away  in 
the  midst  of  my  days  :  Thy 
years  are  to  all  generations. 

26.  In  the  beginning 
Thou,  Lord,  hast- laid -the- 
foundation  of  the  earth  : 
And  the  heavens  are  the 
works  of  Thy  hands  ; 

27.  They  shall  -  perish, 
But  Thou  continuest :  And 
they  all  shall-wax-old  as  a 
garment  ;  And  as  a  mantle 
shalt  -  Thou  -  change  them, 
and  they-shall-be-changed  ; 

28.  But  Thou  art  the 
Self-same :  and  Thy  years 
shall  not  fail. 

29.  The  sons  of  Thy 
servants  shall-dwell :  And 
their  seed  shall-prosper  for 
ever. 


The  fifth  of  the  Seven  Penitential  Psalms,  which  may  be  safely 
referred  to  the  period  of  the  Captivity,  a  date  still  further  con¬ 
firmed  by  its  general  resemblance  to  the  writings  of  Jeremias,  and 
to  the  parts  of  Isaias  which  treat  mainly  of  that  period  (xl. — lxvi.). 


PSALM  10 1  (102). 


42I 


The  poet’s  personal  woes  are  closely  blended  in  their  sources 
with  those  of  the  captive  nation.  The  reproaches  (v.  9)  he  daily 
undergoes,  to  all  appearance  from  his  fellow-exiles,  point  to  one 
on  whom  the  responsibility  for  the  disasters  of  his  country  was 
somehow  fixed  by  his  companions  in  bondage.  It  might  well  be 
Jeremias  himself  (cf.  Lament,  iii.).  This,  however,  is  at  best  a 
plausible  conjecture.  The  Psalm  is  assigned  in  the  Synagogues 
to  the  Minor  Day  of  Atonement.  The  Title  is  noteworthy,  as  it 
describes  the  character  of  the  Psalm,  and  marks  the  circumstances 
for  which  it  is  suited.  The  other  Inscriptions  are  either  historical, 
or,  as  far  as  can  be  made  out,  musical. 

vv.  2,  3.  A  prayer  made  up  of  phrases  occurring  in  older 
Psalms,  and  hence  spontaneously  adopted  by  the  earnest  sup¬ 
pliant.  vv.  4 — 12.  The  poet’s  plaint;  his  health  and  strength 
have  given  way  under  affliction,  v.  4.  “  Like  [///.,  in]  smoke.” 
The  Hebrew  d  [  =  in,  with]  frequently  introduces  a  comparison. 
“Like  smoke,”  so  LXX.  and  St.  Jerome.  As  smoke  vanishes, 
leaving  no  trace,  so  too  were  the  captives  in  danger  of  being 
absorbed  by  the  Gentiles  by  whom  they  were  surrounded. 
“  With  burning  ”  (in  text,  Kmdqedh ),  rendered  in  Targum, 
“caldron,”  “stew-pan;”  Qimchi,  “hearth;”  Isai.  xxxiii.  14, 
“Everlasting  burnings ”  ( mdqede-udlci?n ),  cf.  Job  xxx.  30;  Lament, 
i.  13.  v.  6.  He  is  worn  away  by  incessant  grief  and  prayer, 
cf.  Job  xix.  20;  Lament,  iv.  8.  v.  7.  “Pelican;”  in  text,  path^ 
a  bird  dwelling  in  marshes;  “pelican”  (“cormorant”  suggested 
by  others),  a  mere  guess.  “Owl”  (kos) ;  LXX.,  “night-raven;” 
St.  Jerome,  “bubo  solitudinum  ”  (the  owl  of  desert  places);  in 
text,  kos ,  rendered  by  some  “pelican,”  or  “cormorant,”  on 
account  of  its  pouch  (My —  cup).  v.  8.  “I  was  sleepless;” 
Targum,  “  I  kept  watch  all  night.”  Tsippor  (rendered  “  sparrow  ”) 
means  any  singing  bird,  hence  not  a  night  bird.  The  verb, 
therefore,  denotes  rather  “  keeping  a  look-out  ”  for  danger  from 
missiles,  &c.  “  Lonely,”  driven  into  solitude,  away  from  its  mate 

and  its  brood,  v.  9.  “Mad,”  cf.  St.  Luke  vi.  11,  “frenzied  with 
hate.”  LXX.  take  meholalay  of  text  as  equivalent  to  mehaVlay 
(  =  “those  praising  me”) — to  my  face,  false  friends,  or  those  that 
flattered  me,  when  I  was  well  off.  “  Swore ;  ”  LXX.,  Vulgate, 
“ against  me,”  which  may  mean,  “conspired  against  me.” 


422 


PSALM  10 1  (102). 


“Swore”  (cursed)  “by  me,”  so  St.  Jerome,  per  me,  i.e.,  When 
they  curse,  they  imprecate  on  themselves  and  others  my  misery 
and  degradation;  cf.  Isai.  lxv.  15;  Jer.  xxix.  22.  v.  10.  Ashes 
and  mourning  are  my  daily  portion,  cf.  Ps.  xli.  (42)  4 ;  Lament, 
iii.  16.  v.  11.  “Because  of,”  lit.,  “from  the  faces  of” — implicit 
confession  of  sin  which  has  provoked  God’s  wrath  ;  cf.  Ps.  lxxxix. 
(90)  7 — 9.  v.  11.  “Hast  dashed  me  down,”  so  LXX.  and 
St.  Jerome.  If  we  apply  this  to  the  captive  nation,  Israel,  hitherto 
the  object  of  God’s  predilection,  is  now  in  all  the  worse  plight  for 
being  cast  off.  The  Rabbis  understand  it  of  some  previous 
exaltation,  which  aggravates  the  bitterness  of  the  present  misery  ; 
cf.  Isai.  xxii.  18,  19;  Lament,  ii.  1.  v.  12.  “As  a  shadow 
stretched-out ,”  lengthening  itself.  Explained  by  Rashi,  “The 
shadows  lengthen  at  even-tide,  but  vanish  when  it  is  dark.”  Cf. 
Ps.  cviii.  (109)  23.  This  figures  the  near  approach  of  death, 
vv.  13 — 23.  Weak  and  short-lived  though  I  be,  Thy  might  is 
eternal,  wherefore  the  cause  of  my  wearing  grief — Israel’s  bondage 
— will  assuredly  end.  Or,  God’s  fidelity  to  His  promise, 

rather  than  His  eternity,  is  foremost  in  the  poet’s  thought, 

v.  13.  “  Sittest-throned,”  as  King  of  the  everlasting  theocracy, 
v.  14.  “Time,”  “set  time.”  “Time,”  now  that  Israel,  repentant, 
turns  with  earnest  longing  to  the  Holy  City,  yearns  even  for  its 
ruins.  “  Set  time,”  the  close  of  the  seventy  years  foretold  by 
Jeremias,  xxv.  11,  12;  xxix.  10.  v.  15.  “Dust,”  “pulverem”  of 

Vetus  Itala  and  St.  Jerome.  LXX.,  x°^v  (  =  ditto)  \  Vulgate 

terrce  may  be  so  rendered,  vv.  17,  t8.  To  be  read  in  connection 
with  v.  16,  which  describes  the  result  of  the  Divine  Self-manifest¬ 
ation  in  the  redemption  of  the  chosen  people,  a  restoration 
vouchsafed  in  answer  to  prayer  (see  v.  18).  The  verbs  in  these 
two  verses  are  Preterites  in  text,  but  are  to  be  rendered  in  Future 
perfect.  “Destitute,”  the  word  ( ha-uaruar )  in  text  =  literally, 
“stript,”  “denuded.”  LXX.,  “humble,”  or  “afflicted  St.  Jerome, 
“vacui”  (empty,  destitute);  Targum,  “rendered  desolate.”  v.  19. 
“  Written,”  elsewhere  in  the  Psalms  the  memory  of  great  events 
is  left  to  oral  tradition ;  this  is  the  sole  exception.  The  antici¬ 
pations  of  vv.  17,  18,  20 — 23,  are  to  be  recorded  for  “an  after 
generation  ”  =  “  a  people  created,”  i.e.,  as  in  Targum,  “to  be 
created ;”  cf.  “a  people  born,”  i.e.,  “to  be  born,”  Ps.  xxi.  (22)  32. 


PSALM  102  (103). 


423 


It  seems  that  before  the  prophecy  of  Daniel  (ix.  24 — 27),  the 
advent  of  the  Messias  was  expected  to  coincide  with  the  return 
from  exile  ;  such  appears  to  be  the  belief  of  this  psalmist,  v.  22. 
“In  order  that  [men]  should  proclaim,”  &c. ;  in  text,  V  sapper, 
“to  tell,”  “to  narrate,”  without  a  pronoun,  v.  24.  St.  Jerome 
here  agrees  with  the  text,  which  LXX.  have  read  with  other 
— traditional — vowels.  “  He  ”  (  =  God, ,  or  more  likely,  the  people ), 
“answered”  (equivalent,  as  often  in  New  Testament,  to  “said”) 
“to  Him  in  the  way  of  His  might”  (i.e.,  might  shown  forth  in 
the  punishment  of  the  exiled  people;  Old  Itala,  “virtutis  ejus ”), 
“the  fewness  of  my  days  tell  me”  (tell  me  taken  from  v.  25). 
“  His  might,”  so  in  text  (  =  kethlbh),  but  corrected  in  margin, 
“my  might,”  “my  strength”  (  =  Qeri).  The  verse  is  a  reminis¬ 
cence  of  Deut.  viii.  2,  q.v.  “  Way  ” — here  is  this  life  of  trial,  cf.  Ps. 
lxxxiii.  (84)  6,  in  the  text  (high  roads),  v.  25.  A  prayer  that  he  may 
be  spared  to  see  the  restoration  of  his  people,  wherein  he  contrasts 
his  fleeting  life  with  the  eternal  years  of  God,  the  ground  of  his 
assurance  of  the  reinstatement  of  Israel,  vv.  26 — 28.  Quoted  in 
Heb.  i.  10 — 12,  not  as  an  accommodation ,  but  in  direct  proof  that 
the  Christ  is  the  Y<sHW<?H,  who  “of  old,”  &c.  v.  27.  “They 
shall  perish ;  ”  no  contradiction  here  with  the  Scriptures  that 
promise  “a  new  heaven  and  a  new  earth”  (2  St.  Peter  iii.  13). 
The  poet  considers,  for  the  moment,  the  perpetual  oscillation  of 
the  creature  between  being  and  not-being ;  he  abstracts  from 
what  is  permanent  in  this  process  of  change.  The  figure  of  the 
“garment”  is  borrowed  from  Isai.  li.  6,  8.  “They  shall  be 
changed  ;  ”  the  notion  of  the  /xeraor^/xaTtcr/xo?,  met  a  scheem  a  tism  os, 
or  “transformation”  of  visible  Nature,  meets  us  in  Isai.  xxxiv.  4; 
li.  6,  16;  but  especially  in  lxv.  17;  lxvi.  22.  v.  28.  “Thou  art 
He;”  “He,”  a  Divine  title  (Deut.  xxxii.  39,  in  text ),  and  it 
occurs  four  times  in  the  latter  prophecies  of  Isaias.  v.  28.  “Shall 
dwell” — in  the  land,  cf.  Pss.  xxxvi.  (37)  29;  lxviii.  (69)  36. 


PSALM  102  (103). 

1.  To  David.  Bless  YaU- 
W>H,  O  my  soul :  And  all 
that  is  within  me  [bless]  Ilis 
holy  Name. 


PSALM  102  (103). 

1.  Of  David.  Bless  the 
Lord,  O  my  soul  :  And  all- 
that  is  within  me  [bless]  His 
holy  Name. 


424 


PSALM  102  (103). 


2.  Bless  YHWH,  0  my 
soul :  And  forget  not  all  His 
benefits  : 

3.  Who  forgives  all  thine 
iniquity :  Who  heals  all  thy 
diseases  : 

4.  Who  redeems  thy  life 
from  destruction  :  Who 
crowns  thee  with  loving¬ 
goodness  and  tender-mer¬ 
cies; 

5.  Who  satisfies  thy  desire 
with  good-[things] :  [So  that] 
thy  youth  renews-itself  as 
the  eagle. 

6.  YHWH  executes  just- 
acts  :  And  judgments  for  all 
the  oppressed. 

7.  He  -  has  -  made-known 
His  ways  to  Mosheh :  His 
dealings  to  the  children  of 
Israel. 

8.  Compassionate  and 
gracious  is  YHWH  :  Slow- 
to  anger  and  plenteous  in 
loving-goodness. 

9.  He  does  not  always 
chide:  Nor  does-He-keep 
[His  anger]  for  ever. 

10.  Not  according  to  our 
sins  has-He-dealt  with  us : 
Nor  according  to  our  iniqui¬ 
ties  has-He-requited  us  ; 

11.  For  as  is  the  height  of 
the  heavens  above  the  earth  : 
His  loving-goodness  is  - 
strong  upon  them-that-fear 
Him. 


2.  Bless  the  Lord,  O  my 
soul :  And  forget  not  all  His 
benefits  : 

3.  Who  forgives  all  thine 
iniquities.  Who  heals  all 
thy  diseases  : 

4.  Who  redeems  thy  life 
from  destruction  :  Who 
crowns  thee  with  mercy  and 
compassions : 

5.  Who  fills  thy  desire 
with  good  -  things  :  Thy 
youth  shall  be  renewed  as 
the  eagle’s. 

6.  The  Lord  executes 
merciful-acts:  And  judgment 
for  all  that-suffer  wrong. 

7.  He-has-made  known 
His  ways  to  Moses :  His 
purposes  to  the  children  of 
Israel. 

8.  The  Lord  is  compas¬ 
sionate  and  merciful :  Long- 
suffering  and  full  of  mercy. 

9.  He  is  not  always 
angry :  Nor  does  He  con¬ 
tinually  threaten. 

10.  Not  according  to  our 
sins  has-He-dealt  with  us : 
Nor  according  to  our  iniqui¬ 
ties  has-He-requited  us  ; 

11.  For  as  is  the  height 
of  heaven  above  the  earth  : 
He  -  has  -  strengthened  His 
mercy  upon  them-that-fear 
Him. 


PSALM  102  (103). 


425 


12.  As  far  as  sunrise  is 
from  sunset  (i.e.,  the  East 
from  the  West):  Has-He- 
removed-far  our  transgres¬ 
sions  from  us. 

13.  As  a  father  has-com- 
passion  on  his  children  : 
YHWH  has-compassion  on 
them-that-fear  Him  ; 

14.  For  He  knows  our 
frame  :  He-reminds-Himself 
that  we  are  dust. 

15.  Man — as  grass  are  his 
days :  As  a  flower  of  the 
field,  so  he-flourishes. 

1 6.  If  the  wind  pass  over 
it,  then  it  is  not :  And  the 
place  thereof  shall-know  it 
no  more. 

17.  But  the  gracious-good¬ 
ness  of  YtfHW^H  is  from 
everlasting  to  everlasting 
upon  them-that-fear  Him : 
And  His  justice  to  children’s 
children  ; 

18.  To  such-as-keep  His 
covenant :  And  to  them- 
that-are-mindful  of  His  pre¬ 
cepts  to  do  them. 

19.  YtfHW^H  has-estab- 
lished  His  throne  in  the 
heavens  :  And  His  kingdom 
rules  over  all. 

20.  Bless  YHWH,  ye 
angels  of  His,  Mighty  in 
strength,  that-do  His  word  : 
Hearkening  to  the  voice  of 
His  word. 


12.  As  far  as  the  East  is 
from  the  West :  [So  far]  has- 
He-removed  our  iniquities 
from  us. 

13.  As  a  father  has-com¬ 
passion  on  his  children : 
The  Lord  compassionates 
those-that-fear  Him  ; 

14.  For  He  knows  our 
frame  :  He-remembers  that 
we  are  dust. 

15.  Man — as  grass  are  his 
days :  As  a  flower  of  the 
field,  so  he-flourishes. 

16.  For  the  wind  passes 
over  it,  then  it  is  not :  And 
it-knows  its  place  no  more. 

17.  But  the  mercy  of  the 
Lord  is  from  everlasting  to 
everlasting  upon  them-that- 
fear  Him  :  And  His  justice 
to  children’s  children  ; 

18.  To  such  as  keep  His 
testament :  And  are-mindful 
of  His  commandments  to 
do  them. 

19.  The  Lord  has-pre- 
pared  His  throne  in  heaven  : 
And  His  kingdom  rules 
over  all. 

20.  Bless  the  Lord,  all  ye 
angels  of  His,  Mighty  in 
strength,  that-perform  His 
bidding:  To  obey  the  voice 
of  His  words. 


426 


PSALM  102  (103). 


'  21.  Bless  YaUWeH,  all 
ye  His  hosts  :  Ministers  of 
His  that-do  His  pleasure. 

22.  Bless  YHWH,  all  ye 
His  works,  In  all  places  of 
His  dominion.  0  my  soul, 
Bless  YHWH. 


21.  Bless  the  Lord,  all  ye 
His  hosts  :  Ministers  of  His, 
who  do  His  will. 

22.  Bless  the  Lord,  all  ye 
His  works.  In  every  place 
of  His  dominion  :  0  my 
soul,  bless  the  Lord. 


By  many  the  authenticity  of  the  title  is  questioned,  on  account 
of  certain  abnormal  forms  of  the  suffixed  pronouns  in  vv.  3,  4,  5. 
That  these  peculiarities  belong  to  compositions  of  a  later  age  has 
yet  to  be  proved.  The  Syriac  retains  and  develops  the  title  by 
assigning  it  to  David’s  old  age.  Passing  by  the  several  con¬ 
jectures  as  to  the  particular  passage  in  David’s  life  that  gave 
occasion  to  this  eucharistic  hymn,  it  is  probable  that  it  was 
primarily  composed  for  a  public  thanksgiving. 

v.  1.  “  Bless”  implies  (1)  praise  of  God,  thanks  for  His 
mercies;  (2)  a  prayer  for  him  we  bless;  (3)  God’s  beneficent 
action  upon  His  creatures.  “  My  soul,”  an  address  to  “himself” 
“All  within  me;”  rendered  more  literally  by  St.  Augustine, 
Roman  and  Verona  Psalter,  “interiora  me”  (=mine  inward  parts), 
in  contrast  to  mere  lip-service,  cf.  Deut.  vi.  5.  v.  2.  “Benefits;” 
LXX.,  “  His  praises.”  v.  3.  “  Diseases,”  entailed  by  sin,  as 
required  by  the  parallelism,  v.  5.  “Desire;”  so  rendered,  some¬ 
what  freely,  by  LXX.,  who,  in  Ps.  xxxi.  (32)  9,  render  its  Plural, 
aaaydvas,  siagonas  ( =  jaws).  The  Lexicons  give  as  the  meaning 
of  the  word  in  text,  “ornament,”  the  rendering  St.  Jerome  adopts 
here;  Targum,  “the  days  of  thine  old  age ;”  Syriac,  “thy  body” 
— the  ornament,  the  covering  of  the  soul.  By  others  it  is 
rendered  “mouth.”  It  may  mean,  “the  whole  duration  of  thy 
life.”  “  As  the  eagle,”  so  that  thou  art  as  strong  and  as  long- 
lived  as  the  eagle.  The  fables  with  regard  to  the  eagle’s  renewing 
its  youth  every  tenth  year  are  not  worthy  of  notice,  v.  6.  “  Deeds 
of  mercy;”  in  text  and  St.  Jerome,  “justices,”  i.e.,  acts  of  justice, 
v.  7.  In  answer  to  Moses’  prayer,  Exod.  xxxiii.  13,  foil.  “Children 
of  Israel,”  His  doings,  “dealings”  in  their  regard.  The  tense  of 
“He  made  known”  in  text  (Imperfect)  expresses  its  frequent 
repetition,  v.  8.  Verse  taken  from  Exod.  xxxiv.  6.  v.  9.  “He 
will  not  be  always  chiding  (contending).  Nor  will  He  keep  [His 


PSALM  103  (104). 


427 


anger  =  “  bear  a  grudge  ”]  for  ever ;”  St.  Jerome,  “  Nor  will  He  be 
angry”  {irascetur ;  Old  Itala,  indignabitur) ;  LXX.,  “Nor  will  He 
cherish  wrath”  (/ irjviei ,  meeniei).  Cf.  Isai.  lvii.  16.  v.  11.  In 
LXX.  “  The  Lord  ”  is  the  subject  of  “  made  strong ;  ”  better,  with 
St.  Jerome  ( confirmata  est  misericordia ),  make  “loving-goodness” 
the  subject,  v.  12.  Oblivion  of  past  sins,  cf.  Isai.  xxxviii.  17; 
Mich.  vii.  19.  v.  14.  “  Frame  ”  =  our  fashioning,  formation,  cf. 
Gen.  ii.  17;  LXX.,  7rA.do-fta,  plasma;  St.  Jerome,  “  plasmationem.” 
“  He  reminds  Himself ;  ”  zdkhur,  in  text,  Participle  Passive. 
[He  is]  reminded ,  cf.  French,  il  se  rappelle  (  =  “he  recalls  to 
himself,”  “  remembers  ”).  v.  15.  “Does  he  flourish,”  not  deflo- 
rebit ,  St.  Augustine;  Cod.  of  Verona,  “As  the  flower  of  the  field, 
so  does  he  flourish”  {it a  jiorebit ).  v.  16.  “If  [Suppose]  that  the 
wind,”  &c.  v.  18.  Cf.  Exod.  xx.  6.  v.  20.  “  Hearkening  ”  =  so 
as  to  obey  ;  St.  Jerome,  “  obedientes  ”  (“  obedient  to,”  “obeying  ”). 
v.  21.  “Hosts,”  i.e.,  angels,  as  required  by  the  parallelism. 
“  Ministers,”  cf.  Dan.  vii.  10;  Heb.  i.  14.  “  Bless-thou,”  “  bless- 

ye,”  occur  respectively  thrice  (vv.  1,  2,  22;  20,  21,  22).'  The 
mind  of  the  poet  ranges  in  a  continually  expanding  circle.  From 
thanksgiving  in  his  own  behalf,  he  passes  to  God’s  kindness  and 
mercies  to  His  people,  to  His  compassion  for  human  frailty,  and 
thence  to  the  majesty  of  Him  who  is  throned  amid  countless 
myriads  of  mighty  spirits  obedient  to  His  behests. 


PSALM  103  (104). 

1.  Bless  YtfHW^H,  O  my 
soul.  YHWH,  my  God, 
Thou-art  exceeding  great : 
With  splendour  and  glory 
art-Thou-clad, 

2.  Thou-coverest-Thyself 
with  light  as  with  a  garment  ; 
Spreadest-out  the  heavens 
like  a  tent-cloth. 

3.  Who-lays-the-beams  of 
His  upper-chambers  in  the 
waters ;  W  ho  makes  the 


PSALM  103  (104). 

1.  Of  David.  Bless  the 
Lord,  O  my  soul.  O  Lord 
my  God,  Thou-art  exceeding 
great  :  With  glory  and 
majesty  art-Thou-clad. 

2.  Covering-Thyself  with 
light  as  with  a  garment : 
Spreading-out  the  heavens 
like  a  curtain  ; 

3.  Who  coverest  its  upper 
[chambers]  with  waters  ; 
Who  makest  clouds  Thy 


428 


PSALM  103  (104). 


clouds  His  chariot :  Who 
makes-His-way  on  the  wings 
of  the  wind  ; 

4.  Who  makes  His  messen¬ 
gers  winds  :  His  ministers  a 
flaming  fire  : 

5.  Who  founded  the  earth 
upon  its  bases :  That  it- 
should  not-totter  for  ever 
and  ever. 

6.  Chaos — Thou-coveredst 
it  [with  waters]  as  with 
raiment ;  The  waters  stood 
above  the  mountains. 

7.  At  Thy  rebuke  they- 
fled  :  At  the  voice  of  Thy 
thunder  they-stole-away-in- 
terror, 

8.  ([While]  mountains  as¬ 
cended,  and  valleys  des¬ 
cended):  To  the  place  which 
Thou  -  hadst  -  destined  for 
them. 

9.  Thou-hast-set  a  bound 
they-cannot-pass-over :  That 
they-return  not  to  cover  the 
earth. 

10.  Who  sends  -  forth 
springs  into  the  valleys : 
That  they  -  should  -  flow 
between  the  mountains. 

11.  They  -  give  -  drink  to 
every  beast  of  the  field : 
The  wild-asses  break  (i.e., 
quench)  their  thirst. 

12.  Upon  them  the  fowl 
of  the  heavens  dwell :  From 


chariot ;  Who  goest-forward 
on  the  wings  of  the  winds  ; 

4.  Who  makest  Thy 
messengers  winds:  And  Thy 
ministers  a  flaming  fire. 
(Cf.  Heb.  i.  7.) 

5.  Who  didst -found  the 
earth  on  its  sure-basis  :  It 
shall  not  totter  for  ever  and 
ever. 

6.  The  deep,  as  it  were  a 
garment,  was  its  covering  : 
Above  the  mountains  stood 
the  waters. 

7.  At  Thy  rebuke  they- 
fled  :  At  the  voice  of  Thy 
thunder  they  -  shook  -  with- 
terror, 

8.  The  mountains  rose, 
and  the  plains  sank-down, 
To  the  place  which  Thou- 
didst-found  for  them. 

9.  Thou-hast-set  a  bound 
which  they  -  cannot  -  pass  : 
Neither  shall-they-return  to 
cover  the  earth. 

10.  Who  sendest  -  forth 
springs  into  the  valleys : 
The  waters  shall  -  flow 
between  the  mountains. 

11.  All  the  beasts  of  the 
field  shall-drink.  The  wild- 
asses  shall  -  wait  in  their 
thirst. 

12.  Above  them  dwell  the 
birds  of  the  sky  :  From  the 


PSALM  103  (104). 


429 


among  the  branches  they- 
give-out  [their]  voice  [or, 
They-utter  (their)  voice]. 

13.  He-waters  the  moun¬ 
tains  from  His  upper- 
chambers  :  With  the  fruit 
of  Thy  doings  the  earth  is- 
satisfied  (i.e.,  teems  with 
vegetation). 

14.  He-makes  grass  to- 
sprout  for  the  cattle  ;  and 
green-herb  for  the  service 
of  man:  To  bring  food  out 
of  the  earth, 

15.  And  that  wine  may- 
cheer  the  heart  of  man,  To 
make  the  face  shine  with 
oil :  And  that  bread  may- 
stay  the  heart  of  man. 

1 6.  The  trees  of  Y^HW^H 
are  [thus]  amply  -  supplied 
[or,  filled  (with  moisture)] : 
The  cedars  of  Lebanon 
which  He-has-planted  ; 

17.  Where  the  birds  build- 
their-nests  :  The  stork — the 
firs  are  her  house. 

18.  The  high  mountains 
are  for  the  wild-goats  :  the 
rocks  are  a  refuge  for  the 
rock-badgers. 

19.  He-made  the  moon 
for  fixed-seasons :  The  sun 
knows  his  going-down. 

20.  Thou  -  makest  -  dark- 


midst  of  the  rocks  they 
utter  [their]  voice. 

13.  He-waters  the  moun¬ 
tains  from  His  upper- 
[chambers]  :  The  earth  shall- 
be-replenished  with  the  fruit 
of  Thy  works. 

14.  He  makes  grass  to- 
sprout  for  the  cattle,  And 
green-herb  for  the  service  of 
men  :  That  -  Thou  -  mayest- 
bring  bread  out  of  the 
earth, 

15.  And  wine  may-cheer 
the  heart  of  man,  That  he- 
may-make  his  face  to-shine 
with  oil :  And  bread  may- 
sustain  man’s  heart  [or, 
bread  may-strengthen,  &c.]. 

16.  [Thus]  are  the  trees  of 
the  plain  filled  [with  mois¬ 
ture]  :  and  the  cedars  of 
Libanus  which  He-planted  ; 

17.  There  the  birds  build- 
their  -  nests.  The  heron’s 
house  takes-the-lead  among 
them. 

18.  The  high  mountains 
are  for  the  stags  :  The  rocks 
are  a  shelter  for  the  hedge¬ 
hogs. 

19.  He-made  the  moon 
for  fixed-seasons  :  The  sun 
knows  his  going-down. 

20.  Thou  -  makest  dark- 


430 


PSALM  103  (104). 


ness,  and  it-is  night :  Where¬ 
in  all  the  beasts  of  the  forest 
move-about. 

21.  The  young-lions  roar 
for  prey :  And  seek  their 
food  from  God. 

22.  The  sun  rises — they- 
get-  them  -away  :  And  lie- 
down  in  their  dens. 

23.  Man  goes-forth  to  his 
work :  And  to  his  labour 
until  evening. 

24.  How  manifold  are 
Thy  works,  Y^HW^H  !  In 
wisdom  Thou  -  hast  -  made 
them  all :  Full  is  the  earth 
of  things-of-Thy-creation. 

25.  Yon  sea  great  and 
wide,  therein  are  moving- 
creatures  innumerable :  Liv- 
ing-things  both  small  and 
great. 

26.  There  go  ships : 
[There  is]  liv’yathan,  which 
Thou-hast-formed  to  play 
therein. 

27.  All  these  wait  upon 
Thee:  To  give  [them]  their 
food  in  its  season. 

28.  [That]  Thou-givest 
them  they  -  gather  :  Thou- 
openest  Thy  hand,  they-are- 
filled  with  good. 

29.  Hidest-Thou  Thy  face, 
they  -  are-terrified  ;  Gather- 
est  -  Thou  -  in  their  breath, 


ness,  and  it  is  night ; 
Wherein  all  the  beasts  of 
the  forest  do-roam  ; 

21.  [Even]  young  -  lions 
roaring  for  prey  :  And 
seeking  their  food  from  God. 

22.  The  sun  rises — they- 
gather  -  together  :  And  lay- 
them-down  in  their  lairs. 

23.  Man  goes  forth  to  his 
work :  And  to  his  labour 
till  evening. 

24.  How  vast  are  Thy 
works,  O  Lord  !  In  wisdom 
Thou  hast-made  them  all : 
The  earth  is  full  of  Thy 
creatures. 

25.  Yon  sea  great;  with 
outstretched  arms,  therein 
are  moving-creatures  innum¬ 
erable  :  Living-things  both 
small  and  great. 

26.  There  go  ships. 
[There  is]  that  dragon 
which  Thou-hast-formed  to 
play  therein. 

27.  All  wait-upon  Thee : 
That  Thou  mayest  -  give 
them  food  at  the  fitting- 
time. 

28.  When  Thou  -  givest 
[it]  to  them,  they  gather : 
When  Thou  -  openest  Thy 
hand,  all  of  them  are-filled 
with  good. 

29.  When  Thou  -  turnest- 
away  Thy  face,  they  -  are- 
troubled  ;  Takest  -  Thou  - 


PSALM  103  (104). 


431 


they-expire  :  And  return  to 
their  dust. 

30.  Thou  -  sendest  -  forth 
Thy  breath,  they  -  are  - 
created  :  And  Thou-renew- 
est  the  face  of  the  ground. 

31.  May  the  glory  of 
YtfHW^H  be  forever:  May 
YHWH  rejoice  in  His 
works  ; 

32.  Who  looks  on  the 
earth,  and  it-trembles  :  He- 
touches  the  mountains,  and 
they-smoke. 

33.  I-will-sing  to  YaH- 
W^H  as  long  as  I  live : 
I-will-play  to  my  God,  while 
I  have  any  being. 

34.  Sweet  to  Him  shall- 
be  my  utterance :  As  for 
me,  I-will-rejoice  in  YHWH. 

35.  Let  sinners  be-con- 
sumed  out  of  the  earth,  And 
the  wicked  be  no  more. 
Bless  YHWH,  O  my  soul. 
Halalu-YaH  (i.e.,  Praise-ye 
YaH). 


away  their  breath,  then  they- 
expire  :  And  return  to  their 
dust. 

30.  Thou-shalt-send-forth 
Thy  breath,  then  shall-they- 
be-created  :  And  Thou-dost- 
renew  the  face  of  the  earth. 

31.  May  the  glory  of  the 
Lord  be  for  ever :  The  Lord 
shall-rejoice  in  His  works  ; 

32.  Who  looks  on  the 
earth,  and  makes  it  tremble  : 
Who  touches  the  mountains, 
and  they-smoke. 

33.  I-will-sing  to  the  Lord 
as  long  as  I  live  :  I-will-play 
to  my  God,  while  I  have  any 
being  [or,  exist]. 

34.  Sweet  be  to  Him  the 
tenor-of-my-song :  As  for 
me,  I  -  will  -  rejoice  in  the 
Lord. 

35.  Let  sinners  vanish 
from  off  the  earth,  and 
wrong-doers,  so-as  to-be  no 
more.  Bless  the  Lord,  O 
my  soul. 


The  title,  “  to  David,”  prefixed  by  LXX.,  and  in  some  editions 
of  that  version  expanded  into,  “concerning  the  constitution  of 
the  world,”  is  grounded  on  a  tradition  in  support  whereof  it  may 
be  alleged  that  this  Psalm  is  the  pendant  and  complement  of  the 
preceding.  In  a  strain  unsurpassed  in  the  Psalter,  and  which  has 
received,  on  all  hands,  the  warmest  eulogiums,  it  hymns  the 
Almighty  Creator,  “  Who  is  ever  working  ”  in  Nature,  to  whom 
the  world  and  all  that  is  therein  owe,  not  only  their  origin,  but 


432 


PSALM  103  (IO4). 


the  several  forms  they  assume  in  the  course  of  their  development. 
It  may  well  be  termed  “an  echo  of  the  primal  creation.”  In 
Psalm  cii.  (103)  the  fervent  doxology  takes  for  its  theme  God’s 
dealings  in  the  moral,  the  supernatural  order,  in  the  realm  of 
grace,  while  here,  the  reflection  of  God’s  wisdom,  might,  and 
loving-goodness  in  the  order  of  Nature  is  the  poet’s  motive  for 
grateful  and  unceasing  praise.  It  further  presents  traces  of  that 
devout  contemplation  of  visible  Nature  we  meet  with  in  Psalms, 
whereof  the  Davidic  authorship  is  unquestioned.  With  but  one 
deviation  (cf.  v.  25),  the  Psalm  follows  the  order  of  Gen.  i.,  till 
the  works  of  the  sixth  day  are  described.  In  vv.  27 — 30,  the 
poet  develops  the  thought  implied  all  along,  and  vividly  sets  forth 
the  absolute  dependence  of  the  creation  on  God,  who  is  not  only 
the  eause,  but  the  ever-present  source  and  support  of  life  and 
being.  The  Psalm  has  no  strophical  arrangement ;  but  its  main 
outline  follows  the  Mosaic  record  of  creation.  It  is  the  third 
Psalm  for  the  Nocturn  of  the  Day  of  Pentecost  and  its  octave. 
By  the  Greeks  it  is  known  as  the  “Prooemiac,”  i.e.,  Prefatory 
Psalm  (7rpooi/xiaK05  prooimiakos  psalmos ),  as  it  is  sung  at 

the  beginning  of  the  Lychnapsia,  or  Vespers.  The  works  of  the 
First  and  Second  Days,  corresponding  to  Gen.  i.  3 — 8,  are  set 
forth  in  vv.  2 — 5. 

v.  1.  “Splendour  and  glory;”  St.  Jerome,  “With  glory  and 
comeliness  ( decore )  art  Thou  clad.”  LXX.,  as  in  Psalm  xcv. 
(96)  6,  render  hddh  (  =  splendour)  “  confession  ”  (  =  praise,  thanks¬ 
giving),  referring  it  to  the  glory  and  praise,  conscious  and  uncon¬ 
scious,  accruing  to  God  from  His  works.  “  Comeliness,”  as  the 
universe  is  God’s  vesture,  veiling,  yet  revealing  Him  to  the  clean 
of  heart,  v.  2.  Lit.,  “ clothing-Thyself  with  light,”  not  the  “light 
unapproachable”  of  1  Tim.  vi.  16,  but  that  mentioned  Gen.  i.  3, 
the  most  splendid  of  God’s  works,  the  manifestation  of  the 
splendours  of  them  all.  “Tent-cloth;”  Vulgate  and  St.  Jerome, 
“  pellem  ”  ( =  a  hide,  or  skin,  viz.,  the  tent-covering  of  leather,  or 
of  hair-cloth,  &c.),  cf.  Isai.  xl.  22.  The  work  of  the  Second  Day. 
“Heavens,”  the  firmament,  “expanse,”  as  the  Hebrew  word 
literally  means,  v.  3.  Cf.  Gen.  i.  7,  8.  The  beams  of  God's 
upper-chambers  are  laid  in  “  the  waters  above  the  firmament  ” 
(supposed  here  to  be  solid) ;  “  God's,”  both  LXX.  and  the  old 


PSALM  103  (104). 


433 


Latin  Psalters,  “  qui  tegit  in  aquis  superiora  sua  ”  ( =  His),  not 
“  ejus”  (  =  of  it),  as  in  Vulgate  and  St.  Jerome.  In  these  verses 
(2 — 4)  God  is  figured  as  an  earthly  potentate,  clad  in  splendour, 
enthroned  under  a  lofty  canopy  ( =  “  tent-cloth  ”),  possessing 
towering  palaces,  swift  chariots,  and  a  countless  retinue.  “Clouds 
.  .  .  wind/’  cf.  Ps.  xvii.  (18)  10,  &c.  v.  4.  The  storm-winds  and 
lightning-fires  are  His  servants ;  the  text  literally  rendered,  with 
the  words  in  the  same  order — “Making  (  =  Who  makes)  His 
messengers  winds,  His  servants  a  fire  flaming;”  alleged  in 
Heb.  i.  7  to  bring  out  the  contrast  between  the  Christ  and  the 
angelic  ministers  of  the  Old  Testament,  whose  services  are  at 
God’s  beck  and  call,  no  less  than  those  of  the  unconscious  forces 
of  Nature.  LXX.  render  the  text  word  for  word,  and  in  the 
same  sequence.  “Storm  .  .  .  lightning,”  may  be  an  indirect 
allusion  to  the  phenomena  that  marked  the  Sinaitic  Theophany 
(Cf.  Exod.  xix.  16,  &c.).  The  emergence  of  the  earth,  the  first 
portion  of  the  Third  Day’s  work  (Gen.  i.  9,  10),  in  vv.  5 — 9. 
Next,  its  preparation  as  the  abode  of  the  several  forms  of  life 
(Gen.  i.  n,  12).  The  Fourth  Day’s  work  (vv.  19 — 23)  follows, 
but  with  a  more  explicit  reference  to  animal  and  human  life 
than  in  Gen.  i.  14 — 18.  Having  already  rehearsed  some  of  the 
creations  of  the  Fifth  and  Sixth  Days,  the  Psalm  (vv.  25,  26) 
turns  to  the  sea  with  its  teeming  life  (Gen.  i.  20,  21).  In 
vv.  27 — 30,  the  Psalmist  sets  forth,  in  express  terms,  the  absolute 
dependence  of  these  vast  and  manifold  creations  upon  God,  and 
concludes  with  the  hope  that  the  harmony  of  creation  may  no 
longer  be  marred  by  sin.  v.  5.  “The  earth  on  its  bases;” 
St.  Jerome,  “on  its  basis  ”  {basim  suam) ;  in  old  Latin  Psalters, 
firma?nentum ,  fintiitatem  (stay,  support,  firmness,  solidity),  but 
cf.  Job  xxvi.  7.  v.  6.  Both  in  text,  LXX.,  and  Vulgate,  “abyss” 
=  “the  deep,”  must  needs  be  construed  as  a  Nominative  absolute. 
“As  for  the  abyss”  (viz.,  the  primal  chaotic  mass),  “as  with 
a  garment  Thou  didst-cover  it  [with  waters].”  w.  6 — 9  are  a 
poetical  amplification  of  Gen.  i.  9.  v.  8.  “Destined  for  them;” 
“them,”  i.e.,  “the  waters”  of  vv.  6,  7  ;  taking  “the  ?nountains  .  .  . 
descended”  of  hemistich  a  as  a  parenthetical  clause  (Cf.  here  Ovid, 
Meta?n.  i.  43).  Targum,  however,  has  “  They  ( =  the  waters)  go 
up  the  mountains,”  ike.  v.  9.  Cf.  Prov.  viii.  29;  Job  xxxviii. 


CC 


434 


PSALM  103  (104). 


8 — 11.  vv.  10 — 18.  Third  Day  continued,  Gen.  i.  11.  The 
Psalm  here  returns  to  the  construction  of  vv.  2 — 5.  “Who 
sends;”  in  text,  a  Participle  preceded  by  the  Article,  “The 
sending  forth,”  &c.  “Valleys,”  the  wadis,  or  torrent-beds. 
“  Aquae  ”  ( =  the  waters),  the  final  word  of  the  verse  in  LXX. 
and  Vulgate,  is  neither  in  text  nor  in  St.  Jerome,  v.  ir.  “Break 
( =  quench)  .  .  .  thirst ;  ”  the  phrase  occurs  nowhere  else ;  cf. 
Latin,  “ frangere  sitim  ”  (  =  to  break  thirst),  cf.  our  “break fast.” 
LXX.  probably  read  yesabberu  (  =  they  will  expect,  await,  look  for), 
with  Sin  (  =  s),  instead  of  yisttberu  (  =they  will  break),  with  Shin 
( =  sh ).  St.  Augustine  and  the  old  Psalters  render  irpoa-^ovTcu, 
prosdexontai,  of  LXX.,  “  suscipient  in  sitim  suam”  (they  will 
receive,  take  [thereof]  for  their  thirst);  St.  Jerome,  “and  that 
the  wild-ass  may  refresh  ( reficiat )  his  thirst.”  Vulgate  may  imply 
that  these  animals,  which  shun  the  approach  of  man,  when  at  the 
springs,  look  anxiously  about  them,  lest  any  one  take  them  by 
surprise — so  Thalhofer.  v.  12.  “Branches,”  or  “foliage;” 
Targum,  “branches;”  St.  Jerome,  “nemorum”  (of  the  groves). 
“  Rocks,”  of  LXX.,  a  divergence  which  comes  from  their  reading 
(hearing  [?],  if  they  wrote  from  dictation)  one  initial  guttural  for 
another  ( Kaph  —  k,  for  Ayin,  a  strong  harsh  guttural,  or  aspirate), 
v.  13.  “Upper  chambers,”  the  supposed  reservoir  of  rain  ;  cf.  v.  3. 
“  Mountains,”  on  which  the  clouds  rest,  and  whence  the  streams 
flow  down ;  further,  Palestine  is  a  mountainous  land  (cf.  Deut. 
xi.  1 1 ),  in  contrast  with  Egypt  watered  by  the  Nile.  “Fruit  of” 
— the  rain  sent  down  from  the  firmament,  the  greatest  of  God’s 
works,  wherewith  the  earth  being  sated,  it  teems  with  the  vege¬ 
tation  mentioned  in  vv.  14 — 16  :  so  Qimchi.  It  may  also  be 
understood  of  the  vegetation  by  which  the  inhabitants  of  the 
earth  are  fed  and  filled.  v.  14.  “Herb,”  “Green-herb,”  com¬ 
prising  corn,  &c.  The  construction  of  this  and  of  v.  15  is 
somewhat  involved;  in  LXX.  and  St.  Jerome,  “cheer,”  “stay,” 
are  in  the  Present  Indicative;  so  too  in  many  old  Latin  Psalters. 
Vulgate  renders  the  meaning  of  the  text,  by  inserting  “ ut ” 
( =  “  in  order  that  wine  may  gladden,  .  .  .  that  bread,”  &c.). 
v.  16.  “Trees  of  YH“;”  St.  Jerome,  “trees  of  the  Lord”  ( ligna 
Domini')’,  LXX.,  “trees  of  the  plain;”  probably,  their  text  had 
Shadday  ( =  Almighty),  instead  of  YHU,  which  they  read  sa^ay 


PSALM  103  (104). 


435 


(of  the  plain) :  in  the  unpointed  script  the  words  are  indis¬ 
tinguishable.  “Trees  of  YH“,”  the  wild  growth  of  the  forest, 
owing  nought  to  man’s  toil.  “  Cedars,”  the  most  notable  of 
forest  trees  in  Palestine;  these  are  fully  supplied  (with  moisture) 
by  the  rain,  and  by  springs  and  streams,  v.  17.  “Where” — in 
the  forest  trees  in  general.  “  Stork  ;  ”  in  text,  chasiddh  ( =  the 
pious,  affectionate  [bird]),  instanced  here  as  one  of  the  largest  of 
nest-building  birds,  v.  18.  A  seemingly  abrupt  transition,  yet 
connected  with  the  foregoing  verses ;  as  God  provides  food,  He 
provides  shelter  also  \to  be  widerstood  before  v.  18].  LXX.,  the 
heron’s  nest  is  built  at  a  greater  height  than  any ;  “  it  takes  the 
lead  of  them.”  They  read  b'rosham  (  =  at  the  head  of  them),  for 
b'roshim  (  =  fir-trees,  as  rendered  by  Targum,  Aquila,  Symmachus, 
and  St.  Jerome).  v.  18.  “Wild  goats;”  Gesenius  (Hebr.  Lex.), 
“chamois,”  “rock-badger,”  the  Hyrax  Syriacus ;  assuredly  not 
the  rabbit ,  or  “  co?ieyf  as  it  is  mistranslated  according  to  an  old 
Jewish  tradition,  both  here  and  in  Lev.  xi.  5.  v.  19.  “Moon,” 
first  mentioned,  because  the  days,  as  is  still  the  Eastern  custom, 
are  reckoned  from  evening  to  evening ;  cf.  Gen.  i.  5,  8,  &c. 
“The  sun  knows,”  he  rises  and  sets  by  fixed  law.  v.  21.  “From 
’El  ( =  God),”  on  whom  all  creatures  depend,  v.  24.  “  Of  Thy 
creatures,”  the  word  in  text  means  also  “a  possession,”  “an 
acquisition,”  but  Gen.  xiv.  19;  Deut.  xxxii.  6;  Prov.  viii.  22,  it 
requires  the  former  rendering.  In  the  best  MSS.  of  LXX.,  in  the 
Vatican  Codex,  in  old  Latin  Psalters,  is  read  ktlo-c cos,  ktiseos  = 
ktlo" fjLCLTujv  (  =  “ creation,”  “creatures”),  instead  of  KTr/creux;,  kteeseds 
(  =  possession) ;  and  creatura  tua  (  =  “  of  Thy  creation  ”),  instead 
of  (Thy  possession)  possessione  tua  of  Vulgate  and  St.  Jerome,  a 
rendering  adopted  the  more  readily,  as  the  word  in  text  bears  that 
meaning,  and,  as  the  product  of  God’s  free  agency,  the  universe 
may  well  be  called  His  “possession,”  cf.  Ps.  xcix.  (100)  3,  “He 
made  us,  and  His  we  are.”  vv.  25,  26.  The  abrupt  transition 
from  land  to  sea,  deviates  from  Gen.  i.,  as  the  sea  was  peopled 
before  the  land.  “  Sea,”  the  Mediterranean — “  wide  on  both 
hands”  {hands  is  Dual  in  text,  i.e.,  extending  right  and  left, 
E.  and  W.,  no  account  being  taken  of  its  extent  N.  and  S.). 
“  Manibus  ”  (  -  on  both  sides)  is  wanting  in  most  copies  of  LXX., 
and  is  taken  from  Theodotion’s  version  into  Origen’s  Hexapla. 


436 


PSALM  104  (105). 


The  same  expression  occurs  Gen.  xxxiv.  21,  rendered  in  LXX. 
7r\aT€La,  plateia  (wide),  here  evplx^pos,  evrychoros  (broad,  spacious). 
“  Ships,”  the  manifestation  of  man’s  activity  on  the  sea.  “  Levi¬ 
athan  ;”  Vulgate,  “  dragon,”  some  huge  cetacean,  not  the  crocodile , 
as  in  Ps.  lxxiii.  (74)  14;  Job  iii.  8.  “To  play  therein”' — “to 
play  with  him ”  is  a  possible  rendering,  or  rather,  “to  mock  him  ” 
(which  is  closer  to  the  LXX.  and  Vulgate  rendering),  by  taming 
and  rendering  him  harmless.  ’Avrw,  auto ,  of  LXX.  cannot  refer 
to  the  sea  (  =  6a\do-o-r),  thalassee ,  Feminine  in  Greek),  vv.  27,  28. 
“  They  all  of  them  wait,”  all  the  living  things,  man  included, 
mentioned  in  vv.  20 — 26.  Cf.  Ps.  cxliv.  (145)  15,  16.  v.  28. 
“Gather  up,”  “pick  up,”  the  verb  is  used  to  denote  “gleaning;” 
it  frequently  occurs  in  Exod.  xvi.  with  reference  to  the  manna, 
v.  29.  Failing  Thy  care,  all  that  lives  suffers  the  pangs  of  disso¬ 
lution — “they  are  terrified,”  “confounded.”  Dissolution  is  here 
practically  presented  as  the  recalling,  the  withdrawing  the  breath 
of  life,  cf.  Job  xxxiv.  14,  15;  Ps.  cxlv.  (146)  4.  “Expire,” 
better  suited  to  context  than  “  die.”  v.  30.  “  Breath,”  the  breath, 
the  spirit  of  life,  other  forms  of  life  appear,  and  thus  the  aspect 
(“the  face”)  of  the  earth  is  continually  renewed.  Several  old 
Latin  Psalters  read  “  Emitte  ”  (  =  Send-Thou-forth)  for  “  emittes  ” 
(Thou-shalt-send-forth),  a  variant  of  liturgical  origin,  still  followed 
by  our  Service-books,  vv.  31 — 35.  A  sabbatic  finale — May  the 
world  ever  reflect  the  glory  of  its  Maker,  who,  at  the  close  of  the 
six  days’  work,  “saw  that  it  was  very  good”  (Gen.  i.  31);  May 
He  ever  rejoice  in  His  creation,  v.  35.  Certain  commentators, 
on  very  slender  grounds,  infer  that  this  Psalm  was  composed  at  a 
time  when  Israel  was  groaning  under  Gentile  oppression.  The 
verse  in  nowise  justifies  their  conjecture.  “Alleluia”  here  makes 
its  first  appearance  in  the  Psalter;  in  the  Plebrew  Scriptures,  it 
occurs  in  the  Psalms  only.  LXX.  have  shifted  it  from  the  end  of 
this  to  the  beginning  of  Ps.  civ.  (105). 


PSALM  104  (105). 

1.  Give-thanks  to  Y^H- 
WH,  call  upon  His  Name: 
Make -known  His  doings 
among  the  peoples. 


PSALM  104  (105). 

1.  Alleluia.  Give-thanks 
to  the  Lord,  and  call-upon 
His  Name:  Declare  liis 
works  among  the  nations. 


PSALM  104  (105) 


437 


2.  Sing  to  Him,  sing- 
psalms  to  Him  :  Speak-ye 
of  all  His  wondrous-works. 

3.  Glory  in  the  Name  of 
His  holiness  :  Let  the  heart 
of  them-that-seek  YHWH 
rejoice. 

4.  Seek  YHWH  and  His 
strength  :  Seek  His  face  con¬ 
tinually. 

5.  Remember  His  won¬ 
drous-works  that  -  He  ^  has  - 
done  :  His  miracles  and  the 
judgments  of  His  mouth  ; 

6.  Ye  seed  of  ’Abh’raham 
His  servant :  Sons  of  Jacob, 
His  chosen-ones  ! 

7.  He  is  YHWH  our 
God  :  In  all  the  earth  are 
His  judgments. 

8.  He  -  has  -  remembered 
His  covenant  for  ever :  The 
word  He-decreed  to  a 
thousand  generations, 

9.  Which  He-concluded 
with  Abraham :  And  His 
oath  to  Yis’chaq, 

10.  And  confirmed  it  to 
Jacob  for  a  statute :  To 
Israel  for  an  everlasting 
covenant, 

1 1.  Saying,  “  To  thee  will- 
I-give  the  land  of  Kena“an  : 
The  cord  of  your  inherit¬ 
ance  ;  ” 

12.  When  they-were  men 
of  number:  Yea,  very-few, 
and  sojourners  therein  ; 


2.  Sing  to  Him,  play  to 
Him :  And  tell  of  all  His 
wondrous-works. 

3.  Make  -  your  -  boast  of 
His  holy  Name :  Let  the 
heart  of  them-that-seek  the 
Lord  rejoice. 

4.  Seek  the  Lord,  and  be- 
strengthened  :  Seek  His 
face  evermore. 

5.  Remember  His  wonders 
which  He-has-done:  His 
portents  and  the  judgments 
of  His  mouth  ; 

6.  Ye  seed  of  Abraham, 
His  servants  :  Sons  of  Jacob 
His  chosen-ones  ! 

7.  He  is  the  Lord  our 
God  :  His  judgments  are  in 
all  the  earth. 

8.  He-has  remembered 
His  testament  for  ever  :  The 
word  He-commanded  for  a 
thousand  generations, 

9.  Which  He-concluded 
with  Abraham  :  And  His 
oath  to  Isaac, 

10.  And  established  it  for 
Jacob  as  a  law:  For  Israel 
as  an  everlasting  testament, 

11.  Saying,  To  thee  will- 
I-give  the  land  of  Chanaan  : 
The  line  of  your  inheritance; 

12.  When  they-were  a 
small  number :  Very-few, 
and  sojourners  therein  ; 


438 


PSALM  104  (105). 


13.  And  they-went-about 
from  nation  to  nation  :  From 
[one]  kingdom  to  another 
people. 

14.  He-allowed  no  man 
to  wrong  them  :  Yea,  He- 
rebuked  kings  for  their 
sakes  ;  [Saying,] 

15.  “Touch  not  Mine 
anointed  :  And  do  My  pro¬ 
phets  no  harm.5’ 

1 6.  And  He-called-for  a 
famine  on  the  land  :  He- 
broke  the  whole  staff  of 
bread. 

1 7.  He-sent  a  man  before 
them  :  Yoseph  was-sold  for 
a  slave  : 

18.  They  hurt  his  feet 
with  the  fetter  :  Into  iron  his 
soul  entered :  i.e.,  He  was 
laid  in  [chains]  of  iron  ; 

19.  Until  the  time  that 
His  word  came  [to  pass  (?)]  : 
The  oracle  of  Y^HYYH 
tried  him. 

20.  The  king  sent  and 
loosed  him :  [Even]  the 
ruler  of  peoples,  and  set- 
him-free. 

21.  He-made  him  lord  of 
his  house  :  And  ruler  of  all 
his  substance : 

22.  To-bind  his  princes  at 
his  will :  And  to  teach  his 
elders  wisdom. 

23.  Israel  also  came  into 
Mits’rayim  :  And  Jacob  so- 


13.  And  they-passed  from 
nation  to  nation  :  From 
[one]  kingdom  to  another 
people. 

14.  He-allowed  no  man 
to  harm  them  :  And  He- 
rebuked  kings  for  their 
sakes ; 

15.  [Saying],  “  Touch  not 
Mine  anointed-ones :  And 
harm  not  My  prophets.” 

1 6.  And  He-called-for  a 
famine  upon  the  land  :  And 
broke-to-pieces  the  whole 
staff  of  bread. 

17.  He-sent  a  man  before 
them  :  Joseph  was-sold  for 
a  slave : 

18.  They-afflicted  his  feet 
with  fetters :  The  iron 
entered  his  soul : 

19.  Until  his  word  came. 
The  utterance  of  the  Lord 
tried-him-as-with-fire. 

20.  The  king  sent  and 
loosed  him  :  The  ruler  of 
peoples,  and  set-him-free. 

21.  He- established  him 
lord  of  his  house  :  And  ruler 
of  all  his  substance  ; 

22.  To  guide  his  princes 
as  himself :  And  to  teach  his 
elders  wisdom. 

23.  Israel  also  came  into 
Egypt:  And  Jacob  was  a 


PSALM  104  (105). 


439 


journed  in  the  land  of 
Cham. 

24.  And  He-caused  His 
people  to-be-fruitful  exceed¬ 
ingly  :  And  made  -  them  - 
stronger  than  their  adver¬ 
saries. 

25.  He-turned  their  heart 
to  hate  His  people:  To- 
deal  -  craftily  with  His 
servants. 

26.  He-sent  Mosheh  His 
servant :  ’Aharon  whom  He- 
had-chosen. 

27.  They-laid  upon  them 
the  commandments  (lit.,  the 
words  of)  His  signs :  And 
miracles  in  the  land  of  Cham. 

28.  He-sent  darkness,  and 
it  -  darkened  :  And  they  - 
rebelled  -  not  against  His 
word. 

29.  He-turned  their  waters 
into  blood  :  And  slew  their 
fish. 

30.  Their  land  swarmed 
with  frogs  :  In  the  chambers 
of  their  kings. 

31.  He  spoke,  and  the 
gad-fly  came  :  And  lice  2  in 
all  their  border. 

32.  He  gave  hail  [as] 
their  rains  :  Flaming  fire  in 
their  land. 

33.  He-smote  also  their 


sojourner  in  the  land  of 
Cham. 

24.  And  He  -  increased 
His  people  greatly:  And 
made  them  stronger  than 
their  enemies. 

25.  He-turned  their  heart 
to  hate  His  people:  And  to 
deal  -  craftily  with  His 
servants. 

26.  He-sent  Moses  His 
servant:  Aaron  whom  He- 
had-chosen. 

27.  He-laid  upon  them 
the  words  of  His  signs : 
And  portents  in  the  land  of 
Cham. 

28.  He-sent  darkness,  and 
made-it-dark  :  And  showed 
that  His  words  were  not 
mere  threats  [P].1 

29.  He-turned  their  waters 
into  blood  :  And  slew  their 
fishes. 

30.  Their  land  swarmed 
with  frogs :  In  the  closets 
of  their  kings. 

31.  He-spoke,  and  there 
came  the  dog-fly  :  And  lice 
[gnats  (?)]  in  all  their  borders. 

32.  He-gave  hail  [as]  their 
rains  :  Flaming  fire  in  their 
land. 

33.  He-smote  also  their 


1  Suggested  by  Schegg  ( Psalmen .  ii.  p.  428).  Or,  “lie  suffered  not  His 
words  to  be  thwarted.” 

2  Exod.  viii.  16. 


440 


PSALM  104  (105). 


vine  and  their  fig-tree  :  And 
broke  [even*]  tree  of  their 
border. 

54-  He  spoke,  and  there 
came  the  locust :  And  the 
grasshopper  and  there 
was  no  number  [or,  without 
number], 

35.  And  devoured  ever)' 
herb  in  their  land :  And 
devoured  the  fruit  of  their 
ground. 

56.  And  He-smote  ail  the 
first-born  in  their  land : 
The  firstlings  of  all  their 
strength. 

57.  And  He-brought  them 
forth  with  silver  and  gold  : 
And  there  was  none  among 
His  tribes  that-stumbled. 

38.  Mits'rayim  rejoiced  at 
their  going-forth :  For  their 
terror  had-fallen  upon  them. 

39.  H e-spread  a  cloud  for 
a  covering  -  of  -  protection  : 
And  fire  to  lighten  the 
night 

40.  One  i.e..  the  people/- 
asked,  and  He-brought  the 
quail :  And  with  the  bread 
of  heaven  He-satisfied  them. 

41.  He-opened  the  rock, 
and  waters  gushed -out  : 
They-went-along  the  dry- 
places  [as]  a  river. 

42.  For  He -remembered 
His  holy  word  :  [And] 
Abraham  His  servant 


vines  and  their  fig-trees : 
And  broke  [ever)*]  tree  of 
their  borders. 

54  He-spoke,  and  the 
locust  came :  And  the  cater¬ 
pillar  [?],  and  that  without 
number, 

35.  And  it-devoured  ever)' 
green-herb  in  their  land  : 
And  devoured  the  fruit  of 
their  ground. 

36.  And  He-smote  every 
first-born  in  their  land  : 
The  firstlings  of  all  their 
travail. 

37.  And  He-brought  them 
forth  with  silver  and  gold  : 
And  there-was  no  weakling 
among  their  tribes. 

38.  Egypt  rejoiced  at  their 
departure :  For  the  fear  of 
them  had-fallen  upon  them. 

39.  H e-spread  a  cloud  for 
their  shelter :  And  fire  to- 
give-them-light  in  the  night 

40.  They-asked,  and  the 
quail  came :  And  with  the 
bread  of  heaven  He-satisfied 
them. 

41.  H e-clave  the  rock,  and 
the  waters  flowed :  Rivers 
ran  in  the  dry-land. 

42.  For  He-was-mindful 
of  H  is  holy  word :  Which 
He-spoke  to  Abraham  His 
servant 


PSALM  IO4  105). 


441 


43.  And  He-brought-forth 
His  people  with  joy:  And 
His  chosen  with  a  gladsome 
song; 

44.  And  gave  them  the 
lands  of  the  nations  :  And 
they-took-possession  of  the 
labour  of  the  peoples  ; 

45.  That  they-might-keep 
His  statutes :  and  observe 
His  Laws,  Halalu-YaH. 


43.  And  He-brought-forth 
His  people  with  exultation  : 
And  His  chosen  with  joy  ; 

44-  And  gave  them  the 
lands  of  the  Gentiles :  And 
they-took-possession  of  the 
labours  of  the  peoples  ; 

45.  That  they  -  might  - 
keep  His  ordinances :  And 
diligently-seek  His  law. 


With  Pss.  lxxvii.  (78)  and  cv.  (106),  the  present  one  is  con¬ 
cerned  with  the  history  of  Israel,  and  the  miraculous  interventions 
of  Divine  predilection  in  its  behalf.  Its  scope,  however,  differs. 
It  sets  forth,  as  a  motive  for  gratitude  and  steadfast  obedience, 
the  wonders  God  wrought  for  His  people,  from  the  dawn  of  their 
existence  as  a  nation,  with  special  stress  on  those  that  show  forth 
more  clearly  His  faithfulness  to  His  covenant.  The  series  opens 
in  w.  S — 1 1,  tracing  all  the  stages  in  the  fulfilment  of  the  promise, 
until  the  occupation  of  Chanaan.  Ps.  lxxvii  (78)  unfolds  the 
record  of  the  past,  but  with  warnings  for  the  present.  Ps.  cv. 
(106)  sets  forth  in  startling  contrast  the  ingratitude,  the  ever- 
recurring  rebellions  which  were  Israel's  return  for  covenanted 
mercies.  The  first  fifteen  verses  are  found  in  1  Par.  (Chron.)  xvi. 
S — 22  (with  but  slight  variations),  as  the  first  part  of  the  hymn  to 
be  sung  at  the  translation  of  the  Ark  to  Sion.  As  the  main 
theme  of  the  Psalm  is  fully  treated,  it  is  safe  to  infer  that  David, 
or  rather  Asaph,  who  is  wont  to  blend  the  lessons  of  the  past  with 
strains  of  praise  and  supplication,  is  the  author  of  this  Psalm. 

v.  1.  ‘‘Alleluia'’  is  wrongly  taken  by  LXX.  from  the  end  o: 
the  foregoing  Psalm.  This  verse  occurs  word  for  word  in  Isai. 
xii.  4.  “  Gill  upon  His  Name,'5  with  praise  of  His  attributes  and 

character  made  known  by  His  Self-manifestation,  v.  3.  “  Glory  ; 
St.  Jerome,  “exultate”  (exult  ye) :  glory-  in  the  knowledge  of  Him 
imparted  to  you  by  His  wondrous  deeds,  and  by  His  Law.  v.  4. 
“  Strength "  (in  text,  r ’uszJ) ;  LXX.  read,  as  well  they  might, 
v'ihzu  (  =  “and  be  strengthened "),  and  thus  give  the  deepest 


442 


PSALM  104  (105). 


meaning  of  the  word.  Aben  Ezra  and  Qimchi  interpret  “strength” 
as  referring  to  the  Ark,  cf.  Ps.  cxxxi.  (132)  8;  2  Chron.  vi.  41. 
v.  5.  “Judgments;”  those  against  Pharaoh  and  Egypt,  hereafter 
enumerated,  v.  6.  “His  servants”  refers  to  the  “seed,”  not  to 
Abraham,  cf.  “  chosen-ones  ”  in  hemistich  2  ;  LXX.,  SovXol,  douloi 
(servants),  rightly  according  to  meaning.  v.  8.  “Word”- 
promise — “  Decreed,”  confirmed,  established ;  the  same  verb 
occurs  in  Ps.  cx.  (hi)  9.  “Thousand  generations;”  from 
Deut.  vii.  9.  v.  9.  “Concluded;”  lit.,  “cut,”  from  cutting  up 
victims,  when  making  a  covenant.  “  The  word  [of  promise]  ”  is 
here  considered  as  a  compact  between  God  and  man.  “  [He 
remembered]  the  oath,”  cf.  Gen.  xxvi.  3;  xxii.  16 — 18.  v.  10. 
“Statute,”  an  inviolable  promise,  v.  11.  “Line,”  inheritance 
measured  out,  apportioned  by  line.  v.  12.  “Men  of  number,” 
i.e.,  so  few  as  to  be  easily  counted.  v.  14.  “He  allowed;” 
St.  Jerome,  “non  dimisit;”  Verona  Psalter,  “non  permisit”  (he 
allowed  not),  a  sense  akin  to  that  reliquit  of  Vulgate  bears  at 
times.  “Kings,”  Pharaoh  and  Abimelech  (Gen.  xii.  17;  xx.  3, 
&  c.).  v.  15.  “Mine  anointed,”  lit.,  “My  Messiahs  ”  =  “  My 
Christs”  of  LXX.  and  Vulgate.  In  the  symbolism  of  the  Divine 
Scriptures,  unction  denotes  the  imparting  of  special  godlike 
powers;  hence  the  unction  of  kings,  priests,  and  prophets.  Not 
that  the  Patriarchs  were  outwardly  anointed,  but  they  were  filled 
with  the  Spirit  of  God,  they  were  priests,  and  prophets  (as  God 
expressly  calls  Abraham,  Gen.  xx.  7),  in  that  they  were  frequently 
honoured  with  Divine  revelations ;  in  a  word,  they  were  men 
inspired,  organs  of  the  Divine  communications  to  others,  v.  16. 
“Staff  of  bread;”  St.  Jerome,  “virgam  panis  ”  (the  rod  [staff]  of 
bread),  “  bread  ”  being,  in  Palestine  especially,  the  main  stay  of 
human  life.  The  figure  first  occurs  in  Lev.  xxvi.  26 ;  cf.  Isai. 
iii.  1  ;  Ps.  ciii.  (104)  15.  v.  18.  “In  a  fetter;”  the  word  (kebhel) 
occurs  nowhere  else.  “  His  foot,”  so  Qeri  (  =  marginal  emenda¬ 
tion),  for  “feet”  in  the  Ketlubh  ( zvritten  text).  “Into  iron  his 
soul  entered;”  so  LXX.,  Syriac,  St.  Jerome,  Qimchi,  and  Aben 
Ezra,  who  explains  “  his  soul  ”  as  equivalent  to  “  He,”  “  himself.” 
In  St.  Ambrose  and  old  Psalters,  we  read,  ferrum  pertransiit 
anima  ejus  (his  soul  passed  into  iron,  a  literal  rendering  of  LXX.). 
But  Targum,  “a  iron  chain  went  into  [or,  “came  upon”]  his 


PSALM  IO4  (105). 


443 


soul.”  This  means,  either  “he  was  heavily  ironed,”  or  “ iron ” 
may  be  a  metaphor,  cf.  Ps.  cvi.  (107)  10.  v.  19.  “Came” — 
true  (?) — to  pass  (?).  “Word;”  either  Joseph's  interpretation  of 
the  dreams  of  his  fellow-captives  (Gen.  xli.  12),  or  “the  word” 
revealed  to  him  in  his  own  dreams  (Gen.  xxxvii.  5 — 11).  If  “  his 
word”  be  the  Lord's,  it  means  the  prediction  and  fulfilment  of 
the  promise  of  his  exaltation.  “Tried  him,”  by  testing  his  virtue 
during  the  hard  times  that  intervened  between  the  promise 
(“oracle”)  and  its  fulfilment,  v.  20.  See  Gen.  xli.  14,  “Ruler 
of,”  &c.,  the  peoples  of  Upper  and  Lower  Egypt.  “The  ruler 
of  both  worlds”  is  his  title  in  an  inscription,  v.  21.  Cf.  v.  17; 
Gen.  xli.  40,  41  ;  xlv.  8.  “To  bind,”  cf.  Gen.  xli.  44;  the  power 
of  exacting  and  compelling  obedience.  LXX.,  'a-s-r  (to  bind),  as 
if  it  were  y-s-r  (to  instruct,  to  correct),  the  “ut  erudiret”  (that 
he-might-teach)  of  St.  Jerome.  “As  Himself”  of  LXX.  comes 
from  their  reading  k'tiaphshd  (as  his  soul  =  as  himself)  for 
b'naphshd ,  rendered  by  St.  Jerome,  “secundum  voluntatem  suam” 
(according  to  his  own  will  =  at  his  pleasure).  Lit.,  “to  make-wise 
his  old-men,”  “elders,”  “senators.”  v.  24.  Exod.  i.  7.  v.  25. 
Targum,  “And  their  heart  turned,”  &c,,  intransitively  as  in 
Lev.  xiii.  3,  4,  13,  20;  1  Kings  (Sam.)  xxv.  9;  Ps.  lxxvii.  (78)  9. 
“To  deal,”  <Src.,  cf.  Exod.  i.  10,  “let  us  deal  wisely  with  them.” 
v.  27.  “They  laid,”  i.e.,  Moses  and  Aaron  laid  on  the  Egyptians 
the  commandments  of  His  signs,  i.e.,  they  wrought  among  the 
Egyptians  the  signs  commanded  by  God.  “Words  of  signs” 
may  be  an  idiomatic  pleonasm  for  “signs.”  LXX.,  St.  Jerome, 
Vulgate,  “  He  laid,”  i.e.,  God  ordered  them  (Moses  and  Aaron)  to 
work  miracles ;  or,  “  He  displayed  to  the  Egyptians  the  tokens  of 
His  displeasure.”  v.  28.  “They  rebelled  not,”  &c.,  i.e.,  Moses 
and  Aaron  rebelled  not,  as  subsequently  at  Meribah  (Numb, 
xx.  24;  xxvii.  14),  or  the  plagues  which  came  at  God’s  call  (so 
Rashi).  More  probably,  “  they  rebelled  not  ”  applies  to  the 
Egyptians,  whom  this  (the  ninth  plague)  induced  to  let  Israel  go, 
if  they  would  but  leave  their  cattle  (Exod.  x.  24).  Aben  Ezra 
observes  that  it  is  precisely  on  account  of  its  efficacy,  that  this 
ninth  plague  is  mentioned  first.  St.  Jerome,  “  Et  non  fuerunt 
increduli  verbis  ejus”  (  =  “and  they  disbelieved  not  His  words”). 
LXX.,  Syriac,  and  most  old  Latin  Psalters  drop  the  negative,  “  et 


444 


PSALM  104  (105). 


(quia,  also)  exacerbaverunt  sermones  ejus”  (  =  “yet  [because]  they 
rebelled  against  [///.,  “embittered”]  His  words”).  The  singular 
reading  of  Vulgate  may  mean,  according  to  Thalhofer,  He  (God) 
repented  Him  not,  so  as  to  revoke  or  mitigate  His  judicial  punish¬ 
ments  (“  His  words  ”),  but  carried  them  out  to  the  bitter  end. 
v.  29.  First  plague,  Exod.  vii.  14 — 25  ;  Ps.  lxxvii.  (78)  44.  v.  30. 
Second  plague,  Exod.  viii.  1  — 14;  Ps.  lxxvii.  45.  v.  31.  Fourth 
plague,  Exod.  viii.  20 — 24  :  “  gad-fly ;  ”  Aquila,  7m/x/x-uia, pammyia, 
rendered  by  St.  Jerome,  “every  kind  of  fly.”  “Lice,”  so  the 
Talmudists  and  Josephus;  possibly  “gnats,”  or  “stinging  flies,” 
the  third  plague,  Exod.  viii.  16 — 19,  omitted  in  Ps.  lxxvii.  (78). 
v.  32.  Seventh  plague,  Exod.  ix.  13 — 35  ;  Ps.  lxxvii.  (78)  47.  v.  33. 
The  fifth  and  sixth  plagues  are  omitted  here  and  in  Ps.  lxxvii.  (78). 
“Tree,”  a  generic  Singular  in  text;  LXX.,  “ every  tree.”  vv.  34, 
35.  Eighth  plague,  Exod.  x.  1 — 20;  Ps.  lxxvii.  (78)  46.  “Grass¬ 
hopper;”  in  text,  yeleq,  rendered  in  Gesenius  (Heb.  Lex.),  “a 
kind  of  locust ,  winged  and  hairy.”  It  is  impossible  to  determine 
the  varieties,  v.  36.  Tenth  plague,  Exod.  xii.  29,  30;  Ps.  lxxvii. 
(78)  51.  “The  beginning,”  i.e.,  the  chief,  the  first  fruit  of  their 
genital  power;  St.  Jerome,  “primitias  universi  partus  eorum” 
(the  first  fruits  of  all  their  travail).  v.  37.  Exod.  xii.  35. 
“Stumbling;”  St.  Jerome,  like  Vulgate,  “infirmus”  (infirm- 
person),  cf.  Isai.  v.  27.  v.  39.  “Cloud,”  cf.  1  Cor.  x.  1.  v.  40. 
“[They,  or  one]  asked;”  in  text,  verb  without  Nominative,  in 
3rd  Singular ;  the  Plural  ending  (u)  was  probably  dropped  on 
account  of  the  wa  (  =  “  and  ”)  immediately  following.  “  Quail,” 
collective  Singular  in  text;  LXX.  and  St.  Jerome,  “ ortygometra,” 
probably  “  the  land-rail.”  “  Bread  of  the  heavens,”  Exod.  xvi.  4  ; 
in  Ps.  lxxvii.  (78)  24,  “corn  of  the  heavens,”  i.e.,  the  manna, 
v.  41.  St.  Jerome,  “Rivers  ran  along  in  the  arid-places.”  v.  42. 
St.  Jerome,  “  With  Abraham,”  &c.  vv.  43 — 45.  Israel  was  put 
into  possession  of  “the  lands,”  and  “labours,”  i.e.,  cities, 
treasures,  &c.,  of  the  Gentiles,  but  their  tenure  was  conditional, 
and  depended  on  their  obedience  to  God’s  Law,  so  as  to  be 
a  holy  nation,  witnessing  to  God  before  mankind.  The  final 
“  Halalu-YaH  ”  is  omitted  by  LXX.  and  Vulgate. 


PSALM  105  (106). 


445 


PSALM  105  (106). 

1.  Halalu-YaH.  Give- 
thanks  to  YtfHWAH  ;  for 
He  is  good  :  For  His  loving¬ 
goodness  [endures]  for  ever. 

2.  Who  can  -  utter  the 
mighty-deeds  of  YaHW^H  : 
Can-cause  all  His  praise  to- 
be-heard  ? 

3.  The  happiness  of  them- 
that  -  keep  judgment:  [Of 
him]  that-does  justice  at  all 
time. 

4.  Remember  me,YHWH, 
with  the  favour  of  Thy 
people  :  Visit  me  with  Thy 
salvation  ; 

5.  That  I  too  may-see  the 
prosperity  of  Thy  chosen- 
ones,  That  I-may-rejoice  in 
the  joy  of  Thy  nation  :  That 
I  -  may  -  glory  with  Thine 
inheritance. 

6.  We-have-sinned  with 
our  fathers,  We-have-com- 
mitted  -  iniquity,  We-have- 
dealt-wickedly. 

7.  Our  fathers  in  Mits’- 

rayim  understood  not  Thy 
wonders  ;  They-remembered 
not  the  multitude  of  Thy 
loving  -  kindnesses  :  But 

provoked  at  the  sea,  at  the 
Sea  of  sedge. 


PSALM  105  (106). 

1.  Alleluia.  Give-thanks 
to  the  Lord  ;  for  He  is  good : 
For  His  mercy  [endures]  for 
ever. 

2.  Who  can  -  utter  the 
mighty-deeds  of  the  Lord  : 
Can  cause  all  His  praises 
to-be-heard  ? 

3.  Blessed  are  they  that 
keep  judgment :  And  do 
justice  at  all  times. 

4.  Remember  us,  O  Lord, 
when-showing-favour  to  Thy 
people :  Visit  us  with  Thy 
salvation  ; 

5.  That  we-may-see  the 
prosperity  of  Thy  chosen- 
ones,  That  we-may-rejoice 
in  the  joy  of  Thy  nation. 
That  Thou  -  mayest  -  be  - 
praised  together  with  Thine 
inheritance. 

6.  W  e-have-sinned  with 
our  fathers,  We-have- trans¬ 
gressed,  We  -  have  -  done 
unrighteously. 

7.  Our  fathers  in  Egypt 
understood  not  Thy  won¬ 
ders  ;  They-were  unmindful 
of  the  multitude  of  Thy 
mercy :  But  provoked  as 
they-went-up  towards  the 
sea — the  Red  Sea.  (Exod. 
xiv.  14.) 


446 


PSALM  105  (106). 


8.  Yet  He-saved  them  for 
His  Name’s  sake:  To  make 
His  might  to-be-known  ; 

9.  He-rebuked  the  Red 
Sea  also,  and  it-dried-up : 
So  He-led  them  through  the 
depths  as  [through]  the 
desert ; 

10.  And  saved  them  from 
the  hand  of  the  hater  :  And 
redeemed  them  from  the 
hand  of  the  enemy. 

11.  And  the  waters 
covered  their  adversaries  : 
Not  one  of  them  was-left. 

12.  Then  believed-they 
His  words:  They  sang  His 
praise. 

13.  Soon  forgot-they  His 
doings  :  They  -  waited  not 
His  purpose  ; 

14.  But  lusted-for-them- 
selves  a  lust  in  the  desert : 
And  tempted  God  in  the 
waste. 

15.  And  He-gave  them 
their  request  :  But  sent 
leanness  into  their  soul. 

16.  They-envied  Mdsheh 
also  in  the  camp  :  Aharon, 
the  holy-one  of  YtfHYAH. 

1 7.  The  earth  opened  and 
swallowed-up  Dathan  :  And 
covered  the  congregation  of 
’Abhiram  ; 

18.  And  a  fire  was-kindled 


8.  Yet  He-saved  them  for 
His  Name’s  sake  :  That  He- 
might-make  His  power  to- 
be-known  ; 

9.  He-rebuked  the  Red 
Sea  also,  and  it-dried-up  : 
So  He-led  them  through  the 
depths  as  through  the  desert ; 

10.  And  saved  them  from 
the  hand  of-them-that-hated 
[them]  :  And  redeemed  them 
from  the  hand  of  the  enemy. 

11.  And  the  water  covered 
their  oppressors  :  Not  one  of 
them  was-left. 

12.  Then  believed-they 
His  words  :  And  celebrated 
His  praise. 

13.  Very-soon  they-forgot 
His  works  :  They-waited  not 
for  His  counsel ; 

14.  But  lusted  exceedingly 
in  the  desert :  And  tempted 
God  in  the  waterless-land. 

15.  And  He-gave  them 
their  request :  And  sent 
satiety  into  their  souls. 

16.  They-provoked  Moses 
also  in  the  camp :  [And] 
Aaron,  the  holy-one  of  the 
Lord. 

17.  The  earth  opened  and 
swallowed  up  Dathan  :  And 
closed  upon  the  congre¬ 
gation  of  Abiron  ; 

18.  And  a  fire  was-kindled 


PSALM  105  (106). 


447 


in  their  congregation  :  A 
flame  burned-up  the  wicked. 

19.  They-made  a  calf  in 
Chorebh  :  And  worshipped 
a  molten-image, 

20.  And  bartered  their 
Glory  :  For  the  likeness  of 
an  ox  eating  grass, 

21.  They-forgot  God  their 
Saviour  :  [Who]  had-done 
great-things  in  Mits’rayim, 

22.  Wondrous-things  in 
the  land  of  Cham  :  Terrible- 
things  by  the  Red  Sea. 

23.  He  therefore  resolved 
to  destroy  them,  Had  not 
Moses  His  chosen  stood  in 
the  breach  before  Him  :  To- 
turn-away  His  fury  from 
destroying  [them]. 

24.  Moreover, they  spurned 
the  desirable  land  :  They- 
believed  not  His  word  ; 

25.  But  murmured  in  their 
tents :  They-hearkened  not 
to  the  voice  of  YHWH. 

26.  Therefore  He-lifted- 
up  His  hand  to  them  :  To- 
overthrow  them  in  the  desert, 

27.  And  to  -  make  -  their 
seed-fall  among  the  nations  : 
And  to-scatter  them  in  the 
lands. 

28.  They  -  yoked  -  them¬ 
selves  also  to  Ba“al-Pe“or  : 
And  ate  the  sacrifices  of  the 
dead, 


in  their  congregation  :  A 
flame  consumed  the  sinners. 

19.  And  they-made  a  calf 
in  Horeb  :  And  worshipped 
a  graven-image, 

20.  Thus  they  -  bartered 
their  Glory  :  For  the  likeness 
of  a  calf  eating  grass, 

21.  They-forgot  God  who 
had-saved  them  :  Who  had- 
done  great-deeds  in  Egypt, 

22.  Wonders  in  the  land 
of  Cham  :  Terrible-things  by 
the  Red  Sea. 

23.  He  therefore  resolved 
to  destroy  them,  Had  not 
Moses  His  chosen  stood  in 
the  breach  before  Him  :  To 
turn-aside  His  wrath,  so  that 
He  should-not  destroy  them. 

24.  They  moreover  set-at- 
nought  the  desirable  land  : 
They-believed  not  His  word; 

25.  But  murmured  in  their 
tents  :  They-hearkened  not 
to  the  voice  of  the  Lord. 

26.  Therefore,  He-swore 
to  them  :  That  He-would- 
overthrow  them  in  the 
desert, 

27.  That  He-would-cast- 
away  their  seed  among  the 
nations  :  And  scatter  them 
in  the  lands. 

28.  They  -  were  -  initiated 
also  [in  the  mysteries  of] 
Beel-phegor  :  And  ate  the 
sacrifices  of  the  dead, 


443 


PSALM  105  (106). 


29.  And  gave-provoca- 
tion  with  their  doings  :  And 
a  plague  broke  -  in  upon 
them. 

30.  Then  stood-up  Pine- 
chas,  and  did  -  judgment  : 
And  the  plague  was-stayed  ; 

31.  And  it-was-counted  to 
him  for  justice  :  Unto  gener¬ 
ation  and  generation  for 
evermore. 

32.  And  they-excited-dis- 
pleasure  at  the  waters  of 
Meribah :  And  it-went-ill 
with  Moses  on  their  account, 

33.  Because  they-provoked 
His  Spirit.  And  he  spoke- 
rashly  with  his  lips. 

34.  They  -  destroyed  not 
the  peoples  :  According  to 
what  YHWH  said  to  them, 

35.  But  mixed-themselves 
with  the  nations  ;  And 
learned  their  works  ; 

36.  And  served  their 
idols :  Which  became  to 
them  a  snare  ; 

37.  Yea,  they  -  sacrificed 
their  sons  and  their  daugh¬ 
ters  to  demons, 

38.  And  shed  innocent 
blood,  The  blood  of  their 
sons  and  of  their  daughters, 
Whom  they  -  sacrificed  to 
the  idols  of  Kh’na“an  :  And 
the  land  was-polluted  with 
bloodshed. 


29.  Thus  they-provoked 
Him  with  their  devices : 
And  destruction  was-multi- 
plied  among  them. 

30.  Then  stood-up  Phinees, 
and  made-atonement  :  And 
the  scourge  ceased  ; 

31.  And  it-was-counted  to 
him  for  justice:  Unto  all 
generations  for  evermore. 

32.  And  they  -  angered 
Him  at  the  waters  of  Strife  : 
And  Moses  was-afflicted  on 
their  account, 

33.  Because  they-exasper- 
ated  his  spirit  :  So  that  He- 
spoke-rashly  with  His  lips. 

34.  They  did  not  destroy 
the  nations:  Which  the  Lord 
had-told  them  [to  destroy], 

35.  But  were  -  mingled 
with  the  Gentiles :  And 
learned  their  works  ; 

36.  And  served  their 
graven  -  images  :  And  it- 
became  to  them  a  stumbling- 
block  ; 

37.  And  they  -  sacrificed 
their  sons  and  their  daugh¬ 
ters  to  devils, 

38.  And  shed  innocent 
blood,  The  blood  of  their 
sons  and  of  their  daughters, 
Whom  they-sacrificed  to  the 
graven-images  of  Chanaan  : 
And  the  land  was-polluted 
with  bloodshed, 


PSALM  105  (106). 


449 


39.  Thus  were-they-defiled 
with  their  works  :  And  forni¬ 
cated  by  their  actions. 

40.  Therefore  was  the 
wrath  of  Y^HWVH  kindled 
against  His  people :  And 
He-abhorred  His  own  in¬ 
heritance. 

41.  And  He-gave  them 
into  the  hand  of  the  Gentiles  : 
And  their  haters  ruled  over 
them. 

42.  And  their  enemies 
oppressed  them  :  And  they- 
were  -  bowed  -  down  under 
their  hand  : 

43.  Oft-times  did- He  - 
deliver  them  ;  But  they 
rebelled  in  their  purpose : 
And  were  -  brought  -  low 
through  their  iniquity. 

44.  And  He  -  regarded 
when  their  tribulation  was 
upon  them  :  On  his  hearing 
their  cry. 

45.  And  He-remembered 
for  them  His  covenant : 
And  was- moved- with -pity 
according  to  the  greatness 
of  His  loving-goodness. 

46.  And  He-gave  them 
for  compassions  (i.e.,  He 
made  them  to  find  com¬ 
passion) :  In  the  presence  of 
all  their  captors. 

4;.  Save  us,  YaRWeH 
our  God,  And  gather  us 
DD 


39.  And  was  defiled  by 
their  works :  And  they- 
fornicated  with  their  own 
devices. 

40.  Therefore  was  the 
Lord  inflamed  with  wrath 
against  His  people :  And 
He-abhorred  His  inherit¬ 
ance. 

41.  And  He-gave  them 
into  the  hands  of  the 
Gentiles :  And  they  that 
hated  them  ruled  over  them. 

42.  And  their  enemies 
afflicted  them :  And  they- 
were  -  bowed  -  down  under 
their  hands  : 

43.  Many-a-time  did-He 
deliver  them ;  But  they- 
provoked  Him  by  their 
counsel :  And  were-brought- 
low  through  their  iniquities, 

44.  Yet  had-He-regard  to 
their  affliction :  And  heard 
their  prayer. 

45.  And  He-remembered 
His  testament  (i.e.,  cove¬ 
nant):  And  repented  accord¬ 
ing  to  the  greatness  of  His 
mercy. 

46.  And  He  made  them 
to  find  compassion  :  In  the 
sight  of  all  who  had-carried- 
them-captive. 

47.  Save  us,  O  Lord  our 
God,  And  gather  us  from 


450 


PSALM  105  (106). 


from  among  the  nations,  To 
give  thanks  to  Thy  holy 
Name :  To  rejoice  in  Thy 
praise. 

48.  Blessed  be  YHWH, 
the  God  of  Israel,  From 
everlasting  and  to  ever¬ 
lasting.  And  let  all  the 
people  say,  Amen.  Halalu- 
YaH. 

In  1  Par.  (Chron.)  xvi.  34 — 36,  vv.  1,  47,  48  of  this  Psalm  close 
a  festal  hymn.  They  may  be  liturgical  formulae  embodied  in  this 
Psalm  at  a  later  date,  either  at,  or  shortly  after  the  return  from 
exile,  or,  according  to  another  conjecture,  in  the  Machabaean 
period.  The  ascription  to  David  is  favoured  somewhat  by  the 
limitation  of  the  historical  retrospect  to  the  period  of  the  Judges. 
Be  this  as  it  may,  the  Psalm  so  closely  resembles  the  foregoing, 
of  which  it  is  the  historical  counterpart,  in  diction  and  rhythm, 
that  we  may  safely  assign  both  to  the  same — unknown — author. 
But  while  the  former  Psalm  rehearses  with  joy  God’s  wondrous 
deeds  for  Israel,  in  fulfilment  of  His  promises  to  the  Fathers,  we 
have  here  a  detailed  and  nobly  candid  confession  of  the  faithless 
ingratitude  and  fickleness  of  the  chosen  race  set  in  sharp  contrast 
with  God’s  long-suffering  pity  in  their  regard.  The  Psalm  has  no 
strophical  structure;  after  an  introduction  (vv.  1 — 5),  it  enumer¬ 
ates  seven  prominent  national  transgressions,  from  the  murmuring 
at  the  Red  Sea  to  that  at  the  waters  of  Meribah.  At  the  epoch 
of  the  settlement  in  Chanaan,  the  poet,  neglecting  details  and 
chronological  sequence,  generalizes  the  confession  of  national 
guilt,  and  concludes  with  a  prayer  for  deliverance  from  the 
present  calamity — probably,  from  the  captivity  in  Babylon. 

v.  4.  “When  Thou  showest  favour  to  Thy  people” — comp. 
“The  zeal  of  Thy  house.”  “Favour;”  in  LXX.,  evSo/aa,  evdokia , 
cf.  St.  Luke  ii.  14,  where  it  means  the  good-will  of  God  to  men, 
not  vice  versa,  v.  5.  “That  / too  may  see.”  “Nation  ;”  in  text, 
goy ,  which  in  Singular  mostly,  in  Plural  always  (but  cf.  Ezech. 
xxxvi.  13 — 15),  designates  the  heathen,  the  Gentiles;  Vulgate, 


among  the  nations,  That 
we-may-give-thanks  to  Thy 
holy  Name :  And  glory  in 
Thy  praise. 

48.  Blessed -be  the  Lord 
God  of  Israel,  From  ever¬ 
lasting  to  everlasting.  And 
all  the  people  shall  -  say, 
Amen,  Amen. 


PSALM  105  (106). 


451 


“  ut  lauderis  ”  (  =  that  Thou  mayest  be  praised) ;  better  by 
St.  Augustine,  “that  we  may  glory,”  “that  we  may  see” — 
“rejoice;”  St.  Jerome,  “that  I  may  see” — that  I  may  exult 
with  Thine  inheritance,  v.  6.  The  burden  of  the  poem,  con¬ 
fession  of  national  guilt.  “With  our  fathers,”  solidarity  in  guilt, 
and  punishment,  v.  7.  “Understood  not ”  =  considered,  appre¬ 
ciated  not.  “Sea  of  sedge,”  “of  rush,”  “of  reed,”  “of  sea-weed,” 
so  called  by  the  Egyptians  (“the  sea  of  weed  ”)  =  weedy  sea. 
Benjamin  of  Toledo  says  it  is  “the  sea  of  the  end ”  (sufth  =  e  nd), 
as  being  “  the  last  sea  ”  of  the  Holy  Land.  “  Red  Sea,”  sea  of 
Edom,  “Edom”  (red,  redness).  “At  the  sea,  the  Red  Sea;” 
LXX.  read  (and  probably  correctly),  “  at  the  sea  ”  as  one  word, 
ava/^atVovre?,  anabainontes  (=“ retreating,”  “when  they  retreated”), 
and  do  not  repeat  “at  the  sea ” — the  Red  Sea.  “Ascending” 
(if  taken  literally)  may  imply  that  the  fugitives’  route  to  the 
sea-shore  led  them  over  hills.  The  Roman  and  several  old 
Latin  Psalters  agree  here  with  LXX.  “Provoked,”  or,  “were 
rebellious,”  cf.  Exod.  xiv.  10 — 13.  v.  8.  Cf.  Exod.  xiv.  18,  “And 
the  Egyptians  shall  know”  v.  9.  “  Desert,”  as  securely  as  He 
had  led  them  through  the  desert  surrounding  Egypt,  and,  after¬ 
wards,  through  that  of  Sinai,  v.  n.  Cf.  Exod.  xiv.  28.  v.  12. 
The  song  of  Moses  (Exod.  xv.  1 — 18),  and  of  Miryam  (Exod. 
xv.  20,  21;  Wisd.  x.  20).  vv.  13 — 33.  Six  cases  of  rebellion  are 
recorded  between  the  crossing  of  the  sea  and  the  entry  into 
Chanaan.  vv.  13 — 15.  Rebellions  arising  from  mistrust  in  God’s 
power  to  supply  their  bodily  needs,  v.  13.  “  Waited  not,”  were 
not  willing  to  await  the  fulfilment  of  God’s  purpose  in  His  own 
time  and  way.  v.  14.  Lit.,  “they  lusted  a  lust;”  the  poet  has 
evidently  uppermost  in  his  mind  the  incident  of  Numb.  xi.  4,  &c. 
v.  15.  “Leanness,”  razon  in  text,  “phthisis,”  “a  wasting  disease” 
(cf.  Isai.  x.  16;  xvii.  4).  LXX.,  Syriac,  Vulgate,  “satiety,” 
“  surfeit ;  ”  they  perhaps  read  mdzon  ( —  food)  in  their  text ;  cf. 
Numb.  xi.  20,  33.  vv.  16 — 18.  Insurrection  against  God-given 
rulers.  “  Holy-one,”  official,  rather  than  personal  holiness  is 
implied.  Cf.  Numb.  xvi.  v.  17.  “Closed  upon,”  lit.,  “covered 
upon,”  Numb.  xvi.  33.  v.  18.  “Fire,”  the  250  princes  who  had 
offered  incense.  vv.  19 — 23.  “Idolatry.”  “  Horeb ;  ”  LXX., 
Xupy/3,  Choreeb  (“dry,”  “desert”),  the  lowest  summit  of  Mount 


452 


PSALM  105  (106). 


Sinai,  from  which  one  ascends  to  Mount  Sinai  properly  so  called ; 
the  modern  Jibal  Musa  (Mountain  of  Moses).  “  Horeb  ”  occurs 
but  thrice  in  Exodus,  which,  with  Leviticus  and  Numbers,  lays 
the  scene  of  the  giving  of  the  Law  at  “Sinai;”  but  at  “Horeb” 
in  Deuteronomy,  which  very  seldom  mentions  Sinai.  Cf.  Exod. 
xxxiii.  6,  “from  Mount  Horeb,”  a  name  seemingly  regarded  as 
interchangeable  with  “Sinai.”  v.  20.  “Bartered,”  so,  too,  Jer. 
ii.  11  ;  cf.  Rom.  i.  23.  “Glory,”  cf.  Deut.  x.  21.  By  God’s 
Self-manifestation  to  them,  by  His  worship,  for  which  they  were 
specially  set  apart,  they  were  raised  above  the  rest  of  mankind, 
v.  23.  “  Said  ”  =  gave  utterance  to  His  resolve,  cf.  Exod.  xxxii. 
10 — 14;  Deut.  ix.  14,  25.  “In  the  breach”  figures  Moses’ 
intercession;  cf.  Ezech.  xxii.  30.  vv.  24 — 27.  Rebellion  following 
the  report  of  the  spies,  Numb.  xiii.  xiv. ;  cf.  Deut.  i.  27  with  v.  25. 
v.  24.  “Despised,”  rejected  with  antipathy,  with  loathing,  “the 
land  of  desire,”  so  called  in  Jer.  iii.  19;  Zach.  vii.  14,  “Word”  of 
promise,  v.  26.  “  Lifted  hand  ”  =  He  swore,  v.  27.  This  threat, 
wanting  in  Numb,  xiv.,  is  borrowed  from  Lev.  xxvi.  28,  or  from 
Deut.  xxviii.  64.  It  would  have  been  executed,  had  not  God 
yielded  to  Moses’  prayer,  vv.  28 — 31.  Fifth  national  sin,  Numb, 
xxv.,  fornication  and  idolatry.  v.  28.  “Yoked;”  Gesenius, 
“adhered  to,”  “devoted  themselves  to  his  cult;”  the  same  word 
occurs  in  Numb.  xxv.  3  ;  St.  Jerome,  “and  they  were  consecrated 
to,”  “  consecrated  themselves  to  ”  ( consecrati  sunt) ;  LXX.  suppose 
an  initiation,  either  by  a  special  rite,  or,  more  likely  (as  is 
suggested  by  “and  they  ate,”  &c.),  by  partaking  of  the  victims 
offered  to  the  Moabite  Priapus ;  cf.  1  Cor.  x.  18 — 21.  “Baal- 
Pe“or  ”  =  Baal-Phegor  =  Bel-Phegor ;  LXX.  insert  g  to  represent 
the  Ay  in  =  (“).  “  Ba“al  ”  (lord,  proprietor  of)  [Mount]  Pe“or, 

the  name  given  to  this  impersonation  of  bestial  lust,  by  the  tribe 
living  near  that  mountain  ;  alias,  Kemosh,  an  idol  of  the  Moabites 
and  Ammonites  (Vulgate,  Chamos).  “Dead” — idols,  as  opposed 
to  the  living  God,  cf.  Wisdom  xiii.  10  ;  1  Cor.  viii.  4.  Perhaps, 
allusion  to  necromantic  rites,  as  in  Deut.  xviii.  11.  v.  29. 
“  Plague,”  any  infliction  of  God’s  wrath,  commonly  by  disease, 
but  here,  by  the  slaughter  of  the  guilty,  cf.  Numb.  xxv.  8,  9,  18. 
The  same  word  ( maggephah )  recurs  in  v.  30 ;  here  rendered  by 
LXX.  7rTwo-is,  ptosis  ( =  fall,  falling) ;  there,  Opavo-is,  thravsis 


PSALM  105  (106). 


453 


(a  breaking) ;  St.  Jerome,  “  plaga  ”  (stroke),  “ percussio  ”  (smiting); 
the  “quassatio”  of  Vulgate,  v.  30.  “Executed — judgment;” 
St.  Jerome,  “  dijudicavit  ”  (decided  the  cause) ;  LXX.  and  Vulgate, 
“he  made  atonement,”  “he  appeased;”  Targum  and  Syriac,  “he 
prayed.”  This  refers  to  Numb.  xxv.  8.  v.  31.  Cf.  Numb.  xxv. 
11 — 13.  The  high  priesthood  continued  in  the  line  of  Phinees, 
son  of  Eleazar,  till  the  fall  of  Jerusalem,  with  the  sole  exception 
of  the  pontificate  of  Eli  of  the  line  of  Ithamar,  uncle  of  Phinees. 
vv.  32,  33.  See  Numb.  xx.  2 — 13.  Sixth  national  sin.  “It-went- 
ill ;  ”  St.  Jerome,  “afflictus  est  M.,  propter  eos  ”  (Moses  was 
afflicted  for  their  sakes),  as  he  himself  says,  Deut.  i.  37  ;  iii.  26. 
In  punishment  of  his  hesitation,  he  was  debarred  from  entering 
the  Promised  Land.  v.  33.  “  His  spirit,”  God’s  or  Moses’,  rather 
God’s,  whose  “displeasure”  is  mentioned  in  v.  32#.  “He  spoke- 
rashly  ;  ”  in  text,  va-yebhatte ,  recurring  but  in  Lev.  v.  4  ;  Prov.  xii. 
18;  cf.  Ba.TToA.oyeu/,  Battologein.  He  hesitated  to  believe  that  the 
miracle  of  Horeb  could  be  repeated  for  so  perverse  a  people,  and 
in  his  exasperation  said,  “  Hear  now,  ye  rebels,  can  we  bring  you 
water  out  of  this  rock?”  (Numb.  xx.  10).  Schegg  refers  St. Jerome’s 
“prsecepit”  (he  commanded)  and  Vulgate  “distinxit”  to  God, 
rendering,  “And  He  (God)  swore  with  His  lips,”  i.e.,  He  gave 
distinct  utterance  to  His  irrevocable  resolve  that  neither  Moses 
nor  Aaron  should  bring  Israel  into  Chanaan.  Thalhofer  renders, 
“and  he  spoke  (foolishly).”  vv.  34 — 43.  The  sins  of  Israel  in 
Chanaan.  v.  34.  “  Had  said,”  the  reiterated  commandments  of 
Exod.  xxiii.  31 — 33;  xxxiv.  12,  13.  Disobedience  instanced  in 
Judges  i.  passim ;  Judges  ii.  1 — 3  ;  the  Angel’s  warning  of  the  dire 
consequences,  v.  35.  ZzV.,  “mixed  themselves”  refers  probably 
to  the  mixed  marriages  (Judges  iii.  6),  despite  Josue’s  warning 
(Josue  xxiii.  12,  13).  v.  36.  “Snare,”  as  warned  Exod.  xxiii.  33; 
xxxiv.  12;  Deut.  vii.  16.  vv.  37,  38.  While  sparing  those  against 
whom  God’s  justice  had  armed  them,  they  murdered  their  own 
offspring,  v.  37.  “Demons,”  “devils;”  in  text,  shedim;  referred  by 
Gesenius  to  Arabic  saiyid  (lord),  hence  taken  as  a  poetical  name 
of  the  Baa/s,  the  objects  of  Israel’s  idolatry.  On  the  other  hand, 
heathen  writers  have  ascribed  to  the  foul  fiend  the  custom  of 
human  sacrifice,  v.  38.  “  Polluted,”  one  of  the  strongest  terms 
denoting  defilement,  taken  from  Numb.  xxxv.  33.  v.  39.  “  For- 


454 


PSALM  105  (l06). 


nicated,”  as  their  idolatry  was  a  breach  of  their  covenant  with 
God.  It  may,  however,  be  referred  to  the  unspeakable  abomina¬ 
tions,  which,  no  less  than  wanton  murder,  characterized  the  native 
cults  of  Chanaan.  vv.  40 — 46.  Alternations  of  punishments  and 
of  tender  mercies,  v.  42.  “Bowed  down,”  subdued,  made  subject, 
v.  43.  “  Brought-low,”  sank-down,  “fell  away.”  v.  44.  “And  He 
saw  (looked)  in  the  tribulation  to  them.”  v.  45.  “ He  remembered,” 
although  they  forgot,  v.  46.  “  Gave  for  compassions,”  based  on 
Solomon's  prayer,  3  (1)  Kings  viii.  50,  suggested  perhaps  by 
Daniel’s  good  fortune,  cf.  Dan.  i.  9.  This  verse  may  have  been 
added,  when  the  Captivity  was  nearing  its  close.  The  poet  may 
have  had  in  his  thoughts  the  edict  of  Cyrus’  first  year,  though  the 
next  verse  indicates  that  its  complete  execution  was  as  yet  in  the 
future,  v.  47.  “That  we  may  deem  ourselves  happy  (rejoice)  in 
having  occasion  to  praise  Thee.”  v.  48.  The  doxology,  for  aught 
that  can  be  shown  to  the  contrary,  is  an  integral  part  of  the 
Psalm.  The  final  “Alleluia”  is  shifted  by  LXX.  and  Vulgate  to 
the  beginning  of  the  next  Psalm. 


Boofe  fifth. 


PSALM  106  (107). 

1.  Give-thanks  to  Y^H- 
W^H,  for  [He  is]  good : 
For  His  loving-goodness 
[endures]  for  ever. 

2.  Let  the  redeemed  of 
YHWH  say  [so]:  Whom 
He-has-redeemed  from  the 
hand  of  the  adversary  [or, 
of  distress], 

3.  And  gathered  them  out 
of  the  lands,  From  the  sun¬ 
rise,  from  the  sunset :  From 
the  North  and  from  the  Sea 
(i.e.,  the  South). 

4.  They-wandered  in  the 
desert,  in  a  waste  of  way 
(i.e.,  in  a  pathless  waste) : 
A  city  of  habitation  they- 
found  not  (i.e.,  “  a  city  where 
men  dwell  ”) ; 

5.  Hungry  and  thirsty : 
Their  soul  fainted  in  them. 

6.  Then  they  -  cried  to 
YHWH  in  their  distress : 
And  He-delivered  them  out 
of  their  straits  ; 

7.  And  He-led  them  by  a 


PSALM  106  (107). 

1.  Alleluia.  Give -thanks 

to  the  Lord,  for  [He  is] 
good :  For  His  mercy 

[endures]  for  ever. 

2.  Let  them-say  [so]  who- 
have-been-redeemed  by  the 
Lord  :  Whom  He  -  has  - 
redeemed  from  the  hand  of 
the  enemy,  And  gathered 
out-of  the  lands, 

3.  From  the  sunrise  and 
sunset.  From  the  North 
and  from  the  Sea. 


4.  They-wandered  in  the 
desert,  in  a  waterless-steppe  : 
They-found  no  way  to  a 
city  of  habitation  (i.e.,  where 
men  dwell)  ; 

5.  Hungry  and  thirsty : 
Their  soul  fainted  in  them. 

6.  Then  they-cried  to  the 
Lord  in  their  trouble :  And 
He-delivered  them  out  of 
their  straits  ; 

7.  And  He-led  them  by  a 


456 


PSALM  106  (107). 


straight  way :  That  they- 
might-go  to  a  city  of  habita¬ 
tion. 

8.  Let  -  men  -  thankfully- 
acknowledge  to  Y#HW>H 
His  loving-goodness :  And 
His  wonders  to  the  sons  of 
man  : 

9.  For  He  -  satisfies  the 
longing  soul  :  And  the 
hungry  soul  He-fills  with 
good. 

10.  Such-as  sat  in  dark¬ 
ness  and  in  the  shadow  of 
death :  Bound  in  affliction 
and  iron, 

11.  Because  they-rebelled 
against  the  commands  of 
God :  And  despised  the 
counsel  of  “El’ydn. 

12.  And  He- brought  - 
down  their  heart  with  toil : 
They-stumbled,  and  there 
was  no  helper. 

13.  Then  they  -  cried  to 
YHWH  in  their  trouble : 
And  He-delivered  them  out 
of  their  straits  ; 

14.  He-brought-them-out 
of  darkness  and  the  shadow 
of  death :  And  their  bonds 
He-burst-asunder. 

15.  Let  -  men  -  thankfully- 
acknowledge  to  Y^HWVH 
His  loving-goodness :  And 
His  wonders  to  the  sons  of 


straight  way :  That  they- 
might-go  to  a  city  of  habita¬ 
tion. 

8.  May  His  mercies  give- 
praise  to  the  Lord  :  And 
His  wonders  to  the  sons  of 
men  : 

9.  For  He-satisfies  the 
empty  soul  :  And  the 
hungry  soul  He  satisfies 
with  good-things. 

10.  [Even]  them  -  that  - 
dwell  in  darkness  and  in  the 
shadow  of  death  :  Fettered 
in  poverty  and  iron, 

11.  Because  they-embit- 
tered  the  oracles  of  God  : 
and  angered  the  counsel  of 
the  Most- High  : 

12.  So  their  heart  was- 
brought-low  with  troubles  : 
They  -  sank-  down  -  through¬ 
weakness  and  there  -  was 
none  to  help. 

13.  Then  they-cried  to 
the  Lord  in  their  trouble : 
And  He-delivered  them  out 
of  all  their  straits  ; 

14.  And  He  -  brought  - 
them-out  of  darkness  and 
the  shadow  of  death  ;  And 
broke  their  chains  asunder. 

1 5.  May  His  mercies  give- 
praise  to  the  Lord :  And 
His  wonders  to  the  sons  of 
men  : 


man  : 


Psalm  io6  (107), 


457 


16.  For  He  -  broke  the 
gates  of  brass :  And  shat¬ 
tered  the  bolts  of  iron  [or, 
cut  in  sunder  the  bolts.] 

17.  Fools,  [who]  because 
of  the  way  of  their  trans¬ 
gression  :  And  because  of 
iniquities  bring-affliction-on- 
themselves. 

18.  All-manner  of  food 
their  soul  loathes  :  And 
they-draw-near  to  the  gates 
of  death. 

19.  Then  they  -  cried  to 
YHWH  in  their  trouble : 
And  He-delivered  them  out 
of  their  straits. 

20.  He-sends  His  word, 
and  heals  them  :  And  rescues 
[them]  from  their  pits  [or, 
graves]. 

21.  Let  -  men  -  thankfully- 
acknowledge  to  Y^HWAH 
His  loving  -  goodness  :  And 
His  wonders  to  the  sons  of 
man  : 

22.  And  let-them-sacrifice 
victims  of  thanksgiving : 
And  tell  of  His  works  in 
joyous  song. 

23.  They-that-go-down  to 
the  sea  in  ships :  Doing 
business  in  great  waters  ; 

24.  These  have-seen  the 
works  of  YHWH  :  And  His 
wonders  in  the  deep. 

25.  For  He  -  commands, 
and  raises  a  stormy  wind  : 


16.  For  He-shattered  the 
brazen  gates :  And  broke 
the  iron  bars  in-pieces. 

1 7.  He-helped  them  out 
of  the  way  of  their  iniquity  : 
For  they  were  brought-low 
because  of  their  iniquities. 

18.  Their  soul  abhorred 
all  manner  of  food :  And 

they-drew-near  to  the  gates 

% 

of  death. 

19.  Then  they  -  cried  to 
the  Lord  in  their  trouble : 
And  He-delivered  them  out 
of  all  their  straits. 

20.  He -sent  His  word 
and  healed  them  :  And 
rescued  them  from  their 
destructions. 

21.  May  His  mercies  give- 
praise  to  the  Lord :  And 
His  wonders  to  the  sons  of 
men  : 

22.  And  let-them-sacrifice 
a  sacrifice  of  praise :  And 
declare  His  works  with 
exultation. 

23.  They  who  go  -  down 
to  the  sea  in  ships  :  Doing 
business  in  great  waters  ; 

24.  These  have-seen  the 
works  of  the  Lord :  And 
His  wonders  in  the  deep. 

25.  He-commands,  and  a 
stormy  wind  arises :  And 


458 


PSALM  I06  (l07), 


Which  lifts -up  the  waves 
thereof. 

26.  They  -  go  -  up  -  to  the 
heavens,  they  go  -  down  -  to 
the  depths :  Their  soul 
melts  -  away  because  of 
trouble. 

27.  They-reel-to-and-fro, 
they-stagger  like  a  drunken- 
man  :  And  all  their  skill 
swallows-itself-up  (comes  to 
nought). 

28.  Then  they  -  cried  to 
YHWH  in  their  trouble: 
And  He-delivered  them  out 
of  their  straits. 

29.  He-hushes  the  storm 
to  silence  :  So  that  the  waves 
thereof  are-still. 

30.  Then  are  -  they  -  glad, 
because  they-subside :  And 
He-leads  them  to  their 
desired  haven. 

31.  Let  -  men  -  thankfully- 
acknowledge  to  Y^HW^H 
His  loving-goodness :  And 
His  wonders  to  the  sons  of 
man  : 

32.  And  let  -  them  -  extol 
Him  in  the  assembly  of  the 
people  :  And  praise  Him  in 
the  seat  of  the  elders. 

33.  He-turns  rivers  into  a 
desert  :  And  water-springs 
into  a  thirsty-land  ; 

34.  A  fruitful  land  into  a 
salt-marsh  :  Because  of  the 


the  waves  thereof  are  lifted- 
up. 

26.  They  mount-up  to  the 
heavens,  they  go-down  to 
the  depths :  Their  soul 
melts  -  away  because  of 
dangers. 

27.  They  -  are  -  troubled, 
they-stagger  like  a  drunken- 
man  :  And  all  their  skill  is 
exhausted  (lit.,  is  swallowed- 
up). 

28.  Then  they-cried  to 
the  Lord  in  their  trouble : 
And  He-delivered  them  out 
of  all  their  straits. 

29.  He-hushes  its  storm- 
wind  to  a  gentle-breeze  :  So 
that  the  waves  thereof  are- 
still. 

30.  Then  are  -  they  -  glad, 
because  they-are-still :  And 
He-leads  them  to  their 
desired  haven. 

31.  May  His  mercies  give- 
praise  to  the  Lord :  And 
His  wonders  to  the  sons  of 
men  : 

32.  And  let  -  them  -  extol 
Him  in  the  assembly  of  the 
people :  And  praise  Him  in 
the  chair  of  the  elders. 

33.  He-turns  rivers  into 
a  desert :  And  streams  of 
water  into  a  thirsty-land  ; 

34.  A  fruitful  land  into  a 
salt-desert :  Because  of  the 


PSALM  I06  (167). 


4$9 


wickedness  of  its  inhabi¬ 
tants. 

35.  He-turns  the  desert 
into  a  pool  of  waters  :  And 
a  dry  -  land  into  water  - 
springs. 

36.  And  He-settles  there 
the  hungry  :  That  they-may- 
found  a  city  of  habitation  ; 

37.  And  sow  fields,  and 
plant  vineyards :  And  get 
them  fruit  of  produce. 

38.  And  He-blesses  them 
so  that  they  -  multiply 
greatly  :  And  He  -  suffers 
not  their  cattle  to  decrease. 

39.  And  [when]  men  are- 
minished  and  brought  low  : 
Through  oppression,  evil 
and  sorrow, 

40.  “  [Then]  He  -  pours 
contempt  upon  princes : 
And  makes-them-wander  in 
the  waste  [where  there  is] 
no  way.”  (Job  xii.  21.) 

41.  Yet  sets-He  the  poor- 
man  on-high  above  afflic¬ 
tion  :  And  makes  families 
like  a  flock. 

42.  The  upright  shall-see 
[it]  and  be-glad :  And  all 
iniquityshall-stop  her  mouth. 

43.  Who  is  wise,  and 
observes  these-things  :  And 
considers  the  loving-good¬ 
ness  of  YtfHW^H  ? 


wickedness  of  its  inhabi¬ 
tants. 

35.  He-turns  a  desert  into 
pools  of  water:  And  a  water¬ 
less  land  into  water-courses. 

36.  And  there  He-settles 
the  hungry :  And  they- 
build  themselves  a  city  to 
dwell  in  ; 

37.  And  sow  fields,  and 
plant  vineyards  :  And  get- 
them  fruit  of  increase. 

38.  And  He-blesses  them, 
so  that  they  -  multiply 
greatly :  And  He  dimin¬ 
ishes  not  the  number  of 
their  cattle. 

39.  Again  [when]  they- 
are-reduced  to  few  and  are- 
afflicted  :  By  pressure  of 
evils  and  pain, 

40.  [Then]  contempt  is- 
poured  upon  princes :  And 
He-makes-them  to-wander 
in  a  waste  and  trackless 
land. 

41.  Yet  does-He-help  the 
poor-man  out  of  poverty : 
And  makes  [him]  families 
[as  numerous]  as  sheep. 

42.  The  upright  shall-see 
[it]  and  rejoice :  And  all 
iniquityshall-stop  her  mouth. 

43.  Who  is  wise,  and 
observes  these-things :  And 
considers  the  mercies  of  the 
Lord  ? 


460 


PSALM  106  (107). 


Most  commentators  are  of  opinion  that  this  Psalm  is  a  thanks¬ 
giving  hymn,  composed  when  the  memories  of  the  Captivity  were 
still  fresh.  It  may  have  been  sung  by  the  restored  exiles  at  the 
thank-offering  (v.  22)  of  the  Feast  of  Tabernacles  (1  Esdras  (Ezra) 
iii.  4),  or,  more  probably,  when  the  builders  laid  the  foundations 
of  the  second  Temple  (1  Esdras  iii.  10,  n).  The  miseries  and 
perils  of  the  Captivity  are  vividly  presented  in  grateful  retrospect, 
in  four  strophes,  under  four  (six,  if  a  certain  interpretation  of 
vv.  33 — 41,  be  admitted)  figures,  each  of  which  closes  with  the 
choral  refrain  (vv.  6,  8),  telling  of  the  recourse  of  the  people  to 
God,  and  of  the  deliverance  vouchsafed  to  their  suppliant  cry. 

v.  1.  The  liturgical  doxology  Jeremias  (xxxiii.  n)  puts  in  the 
mouth  of  the  restored  exiles,  v.  2.  “  Say,  [so]  ”  evidently  to  be 
supplied,  as  needed  by  the  drift  of  the  verse.  “  Distress,”  tsar  of 
text,  is  thus  rendered  in  v.  6,  and  is  here  the  rendering  of  Aben 
Ezra  and  Qimchi.  v.  3.  “  The  sea  ”  everywhere  else  means  the 
West,  but  here  must  be  taken  for  the  South,  “  the  [Red]  Sea,”  as 
the  Targum  renders  it,  or  that  part  of  the  Mediterranean  which 
bathes  the  coast  of  Egypt,  S.W.  of  Palestine,  vv.  4 — 7.  The 
exiles  are  likened  to  a  caravan  that  has  missed  the  usual  track, 
and  had  perished,  but  that  they  were  mercifully  led  “  to  a  city 
where  men  dwell.”  According  to  the  view  which  denies  the 
historical  character  of  the  Psalm,  this  refers  merely  to  a  not 
uncommon  incident  of  human  experience,  v.  4.  “  Pathless  waste,” 
lit.,  “waste  of  way.”  LXX.,  Syriac,  and  Vulgate,  overlooking  the 
pause  form  of  “  way  ”  (dctrekh),  which  shows  that  it  belongs  to  the 
first  hemistich,  transfer  it  to  the  second  hemistich,  and,  perhaps, 
with  good  reason.  “  City  of  habitation,”  any  city  where  they 
could,  for  a  time  at  least,  feel  at  home  (cf.  Heb.  xiii.  14,  “an 
abiding  city”),  v.  5.  “  Hungry  and  thirsty  [were]  they ;  [So  that] 
their  soul,”  &c.  If  “  hungry  and  thirsty  ”  be  taken  with  a  historical 
reference,  this  may  figure  the  yearnings  of  the  exiles  for  their  now 
desolate  native  land,  for  the  solemnities  of  the  national  worship, 
v.  7.  “And  He  caused  them  to  journey  by  a  straight  path.” 
v.  8.  “  Let  them  thankfully-confess  to  YH“  His  loving-goodness, 
and  [let  them  thankfully-confess]  His  wonders  to  the  sons,”  &c. 
In  LXX.,  ra  ta  eleee,  to.  Oavfxaa-La,  thavinasia  (“mercies”  and 
“wonders”),  are  Neuter,  and  so  may  be  construed  as  the  objects 


PSALM  106  (107). 


461 


of  the  verb — “  thankfully-acknowledge  ” — as  is  done  by  St.  Jerome 
and  by  several  old  Latin  Psalters  (misericordDz/z,  misericordi^). 
Others  render  it,  “Let  them  praise  His  goodness  before  YH“, 
and  His  wonders  before  the  sons  of,”  &c.  v.  9.  “  Longing  soul  ” 
corresponds  to  “thirsty,”  v.  5.  vv.  10 — 16.  Deliverance  from 
bonds  and  durance  granted  to  the  supplication  of  the  doomed, 
v.  10.  “  Sitting-ones  ”(  =  dwelling),  “bound,”  in  text  are  Nomi¬ 
natives,  but  are  by  LXX.  dealt  with  as  Accusatives  absolute, 
referred  by  some  to  “He  saved”  of  v.  13,  a  roundabout  device, 
considering  the  intervening  verses.  These  Participles-Present 
may  just  as  well  be  rendered  by  Indicative  of  Preterite — “Such 
as  sat,”  “  Those  that  sat.”  “  Bound  in  want  ( inopia )  and  iron,” 
St.  Jerome;  Targum,  “Bound  in  the  infliction  of  iron  chains;” 
cf.  Job  xxxvi.  8.  v.  11.  “Words,”  i.e.,  “commands,”  the  concrete 
expression  of  the  Divine  will.  “  Counsel,”  as  declared  by  the 
Prophets ;  further,  by  the  dictates  of  conscience.  In  text,  mark 
the  paronomasia,  himru  (  =  “  they  rebelled),  ’ imrey  (  =  words  of), 
“ atsath  ( =  counsel  of),  naatsu  (  -  they  despised),  v.  12.  “Labour,” 
or  “trouble.”  “Stumbled;”  Syriac,  “ they  sickened St. Jerome, 
“they  fell”  (  =  ceciderunt ).  v.  16.  “[Let  such  as  these]  praise, 

.  .  .  inasmuch  as  He  broke  the  gates  .  .  .  and  hewed  the  bars 
[or  bolts],”  &c.,  borrowed,  may  be,  from  Isai.  xlv.  2.  vv.  17 
— 22.  Sick  persons  brought  to  death’s  door  in  punishment  of  sin. 
v.  17.  “Fools,  [who]  because  of  the  way  of  their  transgression, 
and  because  of  their  iniquities  bring  affliction  on  themselves ;  ” 
St.  Jerome,  “Fools”  (  =  Stultos  proptei '  viam  .  .  .  afflictos,  &c.), 
as  in  text ;  Syriac,  “  He  helped  them  out  of  the  way  of  their 
wicked  deeds,  but  for  their  sin  were  they  cast  down.”  What 
LXX.  read  in  their  text,  it  is  impossible  to  say.  The  Masoretic 
text  is  diversely  interpreted,  and  several  ( conjectural )  emendations 
have  been  attempted.  Hitzig  divides  “Fools”  i^evilim  of  text) 
into  two — “Woe  to  them  !”  (’oy  lahem ),  “Way  of  transgression,” 
course  of  conduct,  v.  18.  Cf.  Job  xxxiii.  20 — 22.  v.  20.  “Pits,” 
“graves,”  cf.  v.  18,  “gates  of  death;”  St.  Jerome,  “de  angustiis 
eorum  ”  (from  their  straits);  Syriac,  “from  corruption;”  Targum 
and  LXX.,  “from  their  destructions.”  vv.  23 — 31.  A  vivid  and 
thoroughly  poetic  description  of  a  crew  driven  by  the  storm,  and 
brought,  at  last,  into  safety.  Either  a  general  instance  of  God’s 


462 


PSALM  106  (107). 


readiness  to  answer  prayer,  or,  admitting  a  historical  allusion,  a 
fitting  presentment  of  the  danger  that  threatened  Israel  in  the 
land  of  exile,  where  its  being  merged  in  the  surrounding 
heathendom  was,  humanly  speaking,  but  a  question  of  time. 

Cf.  Jonas  i.  ii.  v.  23.  “Go  down  to  sea,”  cross  the  sea. 

“  Business,”  by  Qimchi  glossed,  “  navigating.”  “  Works,” 

“wonders,”  His  rule  of  winds  and  waves,  v.  25.  “Makes  to 
stand  up,”  raises  the  hurricane.  v.  26.  The  crew  (not  the 

“waves”)  “go  up,”  &c.  v.  27.  “Reel”  (more  lit .,  “they  spin 
round  and  round”).  “Their  wisdom  (i.e.,  skill)  is  exhausted;” 
Syriac,  “vanishes;”  Anglican  Version  (ad  sensum ),  “They  are  at 
their  wits’  end.”  v.  29.  Lit.,  “  He  causes  the  storm  to  stand 
still,”  (restrains  it)  “to  silence;”  LXX.,  followed  by  St. Augustine 
and  the  old  Psalters,  “He  commands  the  storm  and  it  is  calmed 
into  a  gentle-air.”  “The  waves  thereof;”  lit.,  “ their  waves;” 
probably  of  “the  great  waters,”  v.  23.  v.  30.  Lit.,  “haven  of 
their  desire.”  mechoz  (  =  haven,  region,  shore,  coast,  land)  occurs 
nowhere  else.  vv.  33 — 43.  A  total  change  of  style  and  character. 
Instances  of  the  dealings  of  Providence  with  the  world,  set  forth 
in  a  twofold  series  of  contrasts ;  a  historical  reference,  most 
probably,  is  not  intended,  v.  32.  “Seat,”  “ chair,”  =  cathedra  of 
Ps.  i.  1.  “The  assembly”  .  .  .  “Elders;”  Targum,  “the  wise;” 
the  Rabbis,  who  were  wont  to  teach  in  the  synagogues  seated  in 
high  chairs,  v.  33.  Cf.  Isai.  1.  2.  “Dry  ground;”  lit.,  “thirst,” 
“aridity.”  v.  34.  Like  Sodom,  v.  35.  Cf.  Tadmor  in  the  desert, 
“Pool  of  waters”  lit.,  cf.  Ps.  cxiii.  (114)  8.  v.  37.  Fruit  of 
produce,  of  annual  growth,  or,  as  R.  Qimchi,  “fruit  and  produce  ;” 
the  fruit  of  their  tillage,  which  ripens,  is  ingathered  and  not  spoilt 
by  hail,  or  by  blight,  v.  39.  “  When  men  are  minished,  and 
brought  low,”  &c.  :  transition  to  a  new  topic,  v.  40.  Quoted 
from  Job  xii.  21.  “[Then]  though  He  pours  contempt  upon 
princes,  .  .  .  v.  41.  Yet  raises  He  the  poor  out-of  affliction.” 
“  Like  a  flock,”  expresses  a  large  increase,  cf.  Job  xxi.  11.  v.  43. 
“  Who  is  wise  ?  [if  such  there  be],  then,  let  him  observe  these 
things ;  And  let  them  [=such  men]  consider  the  loving-kindnesses 
of  YH“.”  For  this  closing  interrogation,  cf.  Osee  xiv.  9  [10], 
who  ends  his  prophecy  in  much  the  same  way.  “  Observe,”  cf. 
St.  Luke  ii.  19. 


PSALM  107  (108). 


463 


PSALM  107  (108). 

1.  A  Song,  a  Psalm  to 
David. 

2.  My  heart  is  ready,  O 
God  :  I-will-sing  and  raise- 
a-hymn ;  yea,  [this  shall] 
my  glory  [do]. 

3.  Awake,  lute  and  harp  : 
I-will-wake  the  dawn  [with 
my  song]. 

4.  I -will -give-thanks  to 
Thee  among  the  peoples, 
YaHVJeH:  And  I  -  will  - 
hymn  Thee  among  the  na¬ 
tions  ; 

5.  For  great  above  the 
heavens  is  Thy  loving-good¬ 
ness  :  And  Thy  faithfulness 
[reaches]  to  the  skies. 

6.  Be-Thou-exalted  above 
the  heavens,  O  God :  And 
let  Thy  glory  be  over  all 
the  earth. 

7.  That  Thy  beloved  may¬ 
be-delivered  :  Save  with  Thy 
right-hand,  and  answer  me. 

8.  God  has-spoken  in  His 
Holiness;  I-will-exult,  I- 
will-divide  Shekhem  :  And 
the  valley  of  Sukkoth  I -will- 
mete-out. 

9.  To  Me  (i.e.,  Mine)  is 
Gir*‘adh,  Mine  Menashsheh, 


PSALM  107  (108). 

1.  A  Song  of  a  Psalm 
by  David. 

2.  My  heart  is  ready,  O 
God,  my  heart  is  ready :  I- 
will-sing  and  raise-a-hymn 
with  my  glory. 

3.  [Awake,  my  glory,] 
awake,  lute  and  harp :  I- 
will-rise  early. 

4.  I -will -give- thanks  to 
Thee,  O  Lord,  among  the 
peoples  :  And  sing-praise  to 
Thee  among  the  nations  ; 

5.  For  great  above  the 
heavens  is  Thy  mercy  :  And 
Thy  truth  [reaches]  to  the 
clouds. 

6.  Be-Thou-exalted  above 
the  heavens,  O  God :  And 
let  Thy  glory  be  over  all 
the  earth. 

7.  That  Thy  beloved 
may  -  be  -  delivered  :  Save 
with  Thy  right-hand,  and 
hear  me. 

8.  God  has-spoken  in  His 
sanctuary  ;  I-will-exult,  and 
will  -  divide  Sichem  :  And 
the  valley  of  tents  I-will- 
measure-out. 

9.  Mine  is  Galaad,  Mine 
too  Manasses,  Ephraim  also 


464 


PSALM  107  (l08). 


’Ephraim  also  is  the  defence 
of  My  head  :  Yehudhah  is 
My  law-giver  ; 

10.  Moabh  is  My  wash- 
pot  ;  Upon  ’Edhom  will-l¬ 
east  My  shoe :  Over  Peles- 
heth  will-I-shout  [for  joy]. 

11.  Who  will-bring  me 
into  the  fortified  city  ?  [Nay,] 
Who  did-lead  me  to  Edom  ? 

12.  Was  it  not  God,  Thou 
Who  hadst-cast-us-off  ?  And 
wouldest  not  go  forth,  O  God, 
with  our  hosts  ? 

13.  Give  us  help  from 
trouble :  For  vain  is  the 
salvation  (i.e.,  help)  of  man. 

14.  Through  God  we-shall- 
achieve  strength :  For  He 
shall-tread-down  our  adver¬ 
saries. 


is  the  protection  of  my 
head  :  Juda  is  my  king  ; 

10.  Moab  the  caldron  of 
My  hope.  Over  Idumaea 
will-I-cast  my  sandal :  The 
foreigners  (i.e.,  Philistines) 
are  become  friendly  to  me. 

11.  Who  will-bring  me 
into  the  fortified  city  ?  Who 
will-guide  me  to  Idumaea  ? 

12.  Wilt-not  Thou,  O 
God,  who  hadst-cast-us-off? 
And  wilt  Thou  not,  O  God, 
go  forth  with  our  hosts  ? 

13.  Give  us  help  from 
tribulation  :  For  vain  is  the 
help  of  man. 

14.  Through  God  we- 
shall-do  valiantly :  For  He 
shall  -  bring  -  to  -  nought  our 
enemies. 


This  Psalm  consists  of  the  fragments  of  two  Davidic  poems, 
strung  together:  vv.  2 — 6,  from  Ps.  lvi.  (57)  8 — 12;  from  Ps.  lix. 
(60)  7 — 14,  vv.  7 — 14  of  the  present  Psalm.  It  is  probably  a 
thanksgiving  hymn  for  a  victory  over  the  nations  herein  mentioned. 
“To  (of,  by)  David”  is  equivalent  to  “adopted  from  his  poems,” 
— an  indication  of  the  sources  of  the  composition.  The  change 
in  v.  10  (cf.  Ps.  lix.  10)  is  held  to  favour  this  view.  Hitzig  dates 
this  Psalm  as  late  as  the  reign  of  Alexander  Jannseus  (b.c.  104 

—79)- 

v.  2.  “Ready,”  so  St.  Jerome.  “ Glory  ”  =  the  soul  with  the 
powers  which  impress  upon  it  the  image  of  God  (Gen.  ix.  6). 
Aben  Ezra,  Qimchi,  “Ready  too  is  my  soul”  (cf.  Ps.  xv.  (16)  9). 
It  may  also  imply,  “  My  praise  shall  well  up  from  mine  innermost 
soul — no  mere  lip-service.”  v.  4.  In  text  of  Ps.  lvi.,  “Adonay” 
(Lord),  v.  5.  “Above  heavens”  and  streaming  downwards,  the 


PSALM  I08  (109). 


465 


real  import  of  the  preposition  in  text.  v.  8.  “  In  His  holiness ” 
(St.  Jerome,  “in  His  sanctuary”),  almost  equivalent  to  God  “has 
promised  by  His  holiness,”  referring,  probably,  to  the  promises 
conveyed  by  Nathan  (2  Kings  (Sam.)  vii.).  v.  9.  “  Defence  of 
head  ”  =  helmet ;  LXX.,  avrikqifr. 19,  antileepsis ,  rendered  literally 
by  Vulgate  (“defence,”  “help”),  but  in  Ps.  lix.  9,  “ the  strength ,” 
both  in  LXX.  and  Vulgate;  St.  Jerome,  “Ephraim  is  the  inherit¬ 
ance  of  my  head  ( hcereditas ),”  with  a  variant  (fortitude),  strength), 
v.  10.  Both  here  and  in  Ps.  lix.  10,  LXX.,  “The  foreigners 
(  =  Philistines)  are  made-subject  to  me.”  Vulgate  rendering  is 
the  same  in  the  former  Psalm,  but  here,  “are  become  friendly,” 
accounted  for  by  St.  Jerome,  by  the  reading  i(fn\(ao-ev,  ephiliasen, 
now  confined  to  a  single  MS.  of  LXX.  In  the  text,  this  is  the 
main  variation,  cf.  Ps.  lix.  10.  v.  11.  “City;”  some  identify  it 
with  Rabbath  Ammon,  or  Rabbath  Moab,  or  Petra.  v.  12. 
Vulgate,  exibis ,  instead  of  egredieris  (same  meaning)  in  Ps.  lix.  12. 
v.  14.  LXX.  and  Vulgate  here,  “our  enemies,”  instead  of  tribu- 
lantes  nos  of  Ps.  lix.  14.  No  change  in  text;  “ He  shall-tread- 
down,”  &c.,  ends  both  Psalms ;  none  in  LXX. 


PSALM  108  (109). 

1.  For  the  Chief-Musician, 
to  David,  a  Psalm  :  God  of 
my  praise,  be  not  silent ! 

2.  For  the  mouth  of  a 
wicked-man,  and  a  mouth  of 
deceitfulness  have  -  they  - 
opened  against  me :  They- 
have  -  spoken  with  (i.e., 
against)  me  with  a  tongue 
of  falsehood  (i.e.,  a  lying 
tongue)  ; 

3.  Yea,  with  words  of  hate 
have  -  they  -  compassed  -  me 

EE 


PSALM  108  (109). 

1.  For  the  end,  a  Psalm 
of  David  : 

2.  O  God,  pass  not  over 
my  praise  in  silence ;  For 
the  mouth  of  the  sinner,  and 
the  mouth  of  a  deceitful- 
man  are  -  opened  against 
me  ; 

3.  They  -  have  -  spoken 
against  me  with  a  deceitful 


466 


PSALM  I08  (109). 


about :  And  fought  against 
me  without-cause. 


4.  For  my  love  they- 
“  satan”  (i.e.,  oppose)  me: 
But  I  [am]  prayer. 

5.  And  they  -  have  -  laid 
upon  me  evil  for  good  :  And 
hatred  for  my  love  (i.e., 
They  requite  me,  &c.). 

6.  Set-Thou  over  him  a 
wicked  -  man  :  And  let  a 
satan  (i.e.,  an  accuser)  stand 
at  his  right-hand. 

7.  When  he-is-judged,  let- 
him-come-forth  guilty  :  And 
let  his  prayer  be-turned  into 
sin. 

8.  Be  his  days  few :  His 
office  let  another  take. 

9.  Be  his  children  orphans: 
And  his  wife  a  widow. 

10.  Let  his  children  also 
be  continually  vagabonds, 
and  beg  :  Let  -  them  -  seek 
[their  bread  driven,]  from 
their  ruined  -  houses  (lit., 
“from  [far  from]  their  ruins”). 

11.  Let  the  extortioner 
lay-snares  for  all  that  he 
has :  And  let  strangers 
make-booty  of  his  labour. 

12.  Let-there-be  none  to- 


tongue ;  With  words  of 
hatred  also  have-they-com- 
passed  -  me  -  about,  And 
fought  against  me  without- 
a-cause. 

4.  Instead  of  loving  me 
they -slander  me:  But  I- 
continued  -  to  -  pray  [or ,  In 
return  for  my  love,  &c.]. 

5.  They-have-laid-against 
me  also  evil  for  good  :  And 
hatred  for  my  love  (i.e.,  They 
have  requited,  &c.). 

6.  Set-Thou  a  sinner  over 
him  :  And  let  the  accuser 
stand  at  his  right-hand. 

7.  When  he-is-judged, 
may  he  -  come  -  forth  con¬ 
demned  :  And  his  prayer 
become  sin. 

8.  Let  his  days  be  few : 
And  his  office  let  another 
take.  (Acts  i.  20.) 

9.  Let  his  children  be 
orphans :  And  his  wife  a 
widow. 

10.  Let  his  children  wan¬ 
der  driven-to-and-fro,  and 
let-them-beg :  And  be-cast- 
out  of  their  dwellings. 

11.  Let  the  usurer  make- 
search-into  all  his  substance: 
And  let  strangers  plunder 
his  labours. 

12.  Let  -  him  -  find  no 


PSALM  108  (109). 


467 


continue  kindness  to  him  : 
Nor  let  his  orphans  have 
any  to  favour  [them]. 

13.  Let  his  posterity  be- 
cut-off :  In  the  next  genera¬ 
tion  let  their  name  be- 
blotted-out. 

14.  Let  the  iniquity  of  his 
fathers  be-remembered  with 
YflHW^H  :  And  let  not  the 
sin  of  his  mother  be-blotted- 
out. 

15.  Let -them -be  before 
YHWH  continually  :  That 
He-may-cut-off  the  memory 
of  them  from  the  earth. 

16.  Because  he  -  remem¬ 
bered  not  to-do  kindness, 
But  persecuted  the  afflicted- 
man  and  the  needy,  And  the 
broken  in  heart,  to  slay 
[them]. 

1 7.  Because  he  -  loved 
cursing,  therefore  it-comes 
on  him :  And  because  he- 
delighted  not  in  blessing, 
therefore  is-it-far  from  him  : 

18.  Because  he  -  clothed - 
himself  with  cursing  as 
[with]  his  garment,  There¬ 
fore  is-it-come  like  waters 
into  his  bowels :  And  like 
oil  into  his  bones  ; 


19.  Be-it  to  him  as  a  robe 
[wherewith]  he-covers-him- 


helper :  Neither  let-there- 
be  any  -  one  to  -  pity  his 
orphans. 

13.  Let  his  children  be 
[given  up]  to  utter-des¬ 
truction  :  In  one  generation 
let  his  name  be-blotted-out. 

14.  Let  the  iniquity  of  his 
fathers  come  into-remem- 
brance  before  the  Lord  : 
And  the  sin  of  his  mother 
let  it  not  be-blotted-out. 

15.  Let -them -be  before 
the  Lord  continually :  And 
let  their  memory  utterly- 
vanish  from  the  earth  : 

16.  Because  he -remem¬ 
bered  not  to  show  mercy, 


17.  But  persecuted  the 
needy-man  and  the  poor, 
And  the-pricked  in  heart  to 
slay  [them]. 

18.  Yea,  he-loved  cursing, 
therefore  shall-it-come  upon 
him  :  And  he  -  took  not  - 
pleasure  in  blessing,  so  shall- 
it-be-removed-far  from  him  ; 
And  he-put-on  cursing  as  a 
garment ;  And  it-came  like 
water  into  his  bowels  :  And 
like  oil  into  his  bones. 

19.  Be-it  to  him  as  a  gar¬ 
ment  wherewith  he-covers- 


4  68 


PSALM  108  (109). 


self :  And  for  a  girdle  he-is- 
girded  with  continually. 

20.  This  is  the  reward  of 
mine  opponents  from  Y#H- 
\\AH  :  And  of  them-that- 
speak  evil  against  my  soul. 

21.  But  Thou,  YHWH 
Adonay,  deal  with  me  for 
Thy  Name’s  sake  :  For  Thy- 
loving  -  kindness  is  good  ; 
Deliver-Thou  me, 

22.  For  afflicted  and  poor 
am  I  :  And  my  heart  is- 
wounded  within  me. 

23.  As  a  shadow,  when  it- 
is-stretched-out  am-I-borne- 
away  :  I-am-shaken-out  [of 
my  position]  like  the  locust. 

24.  My  knees  totter 
through  fasting ;  And  my 
flesh  fails  of  fatness  (i.e.,  is 
void  of  fat,  is  become  lean). 

25.  As  for  me,  I  -  am  - 
become  a  reproach  to  them  : 
[When]  they-see  me,  they- 
shake  their  head. 

26.  Fielp  me,  Y^HWffl 
my  God  :  Save  me,  accord¬ 
ing  to  Thy  loving-goodness: 

27.  And  let-them-know 
that  this  is  Thy  hand :  THOU, 
YHWH,  hast-done  it. 

28.  Let  them  curse,  but 
bless  Thou  :  They-arose,  and 
were-put-to  shame,  but  Thy 
servant  rejoices. 


himself :  And  as  a  girdle 
wherewith  he-girds-himself 
continually. 

20.  This  is  the  dealing  of 
the  Lord  with  my  slanderers : 
And  with  them  that  speak 
evil  against  my  soul. 

21.  But  Thou,  O  Lord, 
my  Lord,  deal  with  me  for 
Thy  Name’s  sake  :  For  Thy 
mercy  is  good :  Deliver- 
Thou  me, 

22.  For  I  am  needy  and 
poor :  And  my  heart  is- 
troubled  within  me. 

23.  As  a  shadow,  when  it- 
lengthens,  I-am  borne-away: 
I-am-tossed  -up-and-down 
like  locusts. 

24.  My  knees  are-weak¬ 
ened  through  fasting :  And 
my  flesh  is  changed  by 
reason  of  [the  lack]  of  oil. 

25.  As  for  me,  I  -  am  - 
become  a  reproach  to  them  : 
[When]  they-see  me  they- 
shake  their  heads. 

26.  Help  me,  O  Lord  my 
God  :  Save  me  according  to 
Thy  mercy. 

27.  And  let-them-know 
that  this  is  Thy  hand  :  And 
[that]  Thou,  O  Lord,  hast- 
done  it. 

28.  [Though]  they-curse, 
Thou  wilt-bless :  Let-them- 
that-rise-up  against  me,  be- 
ashamed,  but  Thy  servant 
shall-rejoice. 


PSALM  108  (109). 


469 


29.  Mine  opponents  shall- 
be-clothed  with  confusion  : 
They-shall-cover-themselves 
with  their  own  shame  [as 
with]  a  mantle. 

30.  I  -  will  -  give  hearty 
thanks  to  Y^HW^H  with 
my  mouth  :  Yea,  in  the 
midst  of  many  will-I-praise 
Him  ; 

31.  For  He  stands  at  the 
right  hand  of  the  needy  :  To 
save  [him]  from  the  judges 
of  his  soul. 


29.  Let-them  that- slander 
me  be-clothed  with  dis  - 
honour  :  Let  -  them  -  be  - 
covered  with  their  own 
confusion  as  with  a  mantle. 

30.  I  -  will  -  give  -  great  - 
thanks  to  the  Lord  with  my 
mouth :  And  in  the  midst 
of  many  will-I-praise  Him  ; 

31.  For  He-stands  at  the 
right-hand  of  the  poor-man : 
To  save  [me]  from  them- 
that-persecute  my  soul. 


The  last  of  the  imprecatory  Psalms.  If,  as  with  good  reason 
we  may,  we  admit  the  authenticity  of  the  Title,  this  Psalm  is  to 
be  referred  to  the  time  of  Saul’s  persecution.  The  poet  complains 
of  several  malignant  slanderers  (vv.  3 — 5,  20,  25,  27 — 29),  but 
singles  out  one  from  among  them,  as  their  representative,  as  the 
most  inveterate  and  dangerous  of  his  persecutors.  Doeg,  cf. 
Ps.  li.  (52),  Chusai,  Semei,  or  Achitophel,  have  severally  been 
supposed  to  be  the  object  of  execration  (vv.  6 — 19).  St.  Peter 
(Acts  i.  20)  combines  hemistich  b  of  v.  8,  with  words  slightly 
altered  from  v.  26  of  Ps.  lxviii.  (69),  applying  them  to  Judas. 
Hence  the  majority  of  commentators,  ancient  and  modern,  regard 
this  Psalm  as  prophetic,  and  directly  Messianic;  as  St.  John 
Chrysostom  describes  it,  “  It  is  a  prophecy  in  the  form  of  a 
curse.”  The  Christ  having  divested  Himself,  “  in  the  days  of  His 
flesh,”  of  His  judicial  office,  invokes  the  justice  of  the  Father 
against  the  traitor  concerning  whom  He  had  uttered  the  words 
recorded  in  St.  Matthew  xxvi.  24.  The  quotation  of  the  Apostle 
will,  however,  be  amply  justified  by  taking  the  Psalm  to  be 
indirectly  or  typically  Messianic.  The  persecuted  David  pre¬ 
figures  the  Christ ;  Doeg,  or  one  of  those  mentioned  above,  the 
fallen  Apostle;  the  unbelieving  Jews  stand  for  his  accomplices. 
The  dire  imprecations  of  this  Psalm  are  not  inconsistent  with  this 
view,  as  they  apply  but  to  obdurate  evil-doers,  and  thus  are  not 
unseemly  on  the  lips  of  David,  or  of  David’s  Son,  unless  we 


470 


PSALM  IO 8  (109). 


question  God’s  right  to  fulminate  His  curse  against  irreclaimable 
guilt,  and  to  overwhelm  the  impenitent  sinner  with  His  wrath,  in 
time  and  in  eternity.  The  Psalm  sets  forth  the  dealings  of  Divine 
Justice  with  obstinate  sinners  only. 

v.  2.  Syriac,  “O  God  of  my  glory,  be  not  silent;”  Arabic, 
which  approaches  LXX.,  “  O  God,  neglect  not  my  praise ;  ” 
St.  Jerome,  “  Deus,  laudabilis  mihi”  (O  God,  to  be  praised  of  me). 
Schegg  ( Psalmen .  vol.  ii.)  glosses  LXX.  and  Vulgate  rendering, 
“Delay  not  to  make  known  my  innocence  [“ praise ”=innocence], 
to  confute  mine  accusers.”  “Silence”  implies  leaving  prayer 
unanswered.  v.  2.  Rendered  literally,  as  in  text.  v.  3.  Cf. 
Ps.  xxxvii.  (38)  2  t .  v.  4.  LXX.  render  rightly,  avrl  tov  aya-wav  fie, 
anti  tou  agapdn  me,  which  may  mean  either  (1)  “in  return  for  my 
loving  them,”  or  (2)  “  instead  of  their  loving  me.”  Vulgate  has 
chosen  the  latter,  but  the  next  verse  shows  that  the  former  inter¬ 
pretation  alone  is  admissible.  “  But  I  [am]  prayer,”  glossed  by 
R.  Joseph  Qimchi,  “I  can  do  naught  but  have  continual  recourse 
to  prayer;”  cf.  Ps.  cxix.  (120)  7,  “I  [am]  peace.”  vv.  6 — 20. 
Imprecations  on  a  prominent  adversary,  v.  6.  “Set,”  appoint 
with  power  to  punish.  “Accuser,”  “adversary,”  “opponent;” 
in  text,  “Satan;”  in  LXX.,  Sid/LAo?,  diabolos  (  =  an  accuser); 
St.  Jerome,  “Satan.”  Vulgate  plainly  takes  diabolos  in  the  sense 
of  the  foul  fiend.  Qimchi  is  of  the  same  opinion.  It  is  not  easy 
to  determine  from  the  context,  whether  the  process  takes  place 
before  the  Divine,  or  before  a  human  tribunal,  and  in  v.  4,  “  they 
are  my  adversaries,”  “ they  withstand  me”  (in  text,  “they  satan 
me”),  hence,  better  to  take  “satan”  here  as  “adversary,”  “oppo¬ 
nent.”  In  Job  i.  it  occurs  as  a  personal  name,  so  that  there  is  no 
ground  for  saying  that  its  use  as  the  name  of  the  evil  one  is 
later  than  David’s  time.  v.  7.  “  Prayer  .  .  .  sin,”  or,  probably, 
“  a  failure,”  “  not  granted.”  Rashi  understands  this  of  the  Divine 
judgment ;  and,  indeed,  a  cry  for  mercy  inspired  by  a  merely 
natural  shrinking  from  punishment,  while  the  will  still  clings  to 
evil,  is  but  an  aggravation  of  guilt;  cf.  Isai.  i.  15;  Prov.  xxviii.  9. 
Lit.,  “let  him  go  forth  guilty,”  i.e.,  condemned,  and  fail  of  mercy 
(1)  at  the  human,  and  (2)  at  the  Divine  tribunal,  v.  8.  “Office,” 
oversight,  prefecture,  post  of  authority ;  here,  by  LXX.  and  in 
Acts  i.  20,  €,tt ter KOTn;v ,  episkopeen  (-  inspection,  oversight).  Doeg 


PSALM  I08  (109). 


471 


(if  he  be  meant)  was  the  chief  of  Saul’s  herdsmen  (1  Kings  (Sam.) 
xxi.  7).  Aben  Ezra  and  Rashi  assign  other  meanings  to  the  word, 
probably  to  elude  its  application  (Acts  i.  20)  to  Judas,  v.  10. 
Lit.,  “  Let  his  sons  wandering  wander,”  i.e.,  be  continually  home¬ 
less  vagabonds;  St.  Jerome,  “  Instabiles  vagentur;”  Roman 
Psalter  (rendering  as  exactly  as  possible,  LXX.  o-aXeyo/ievoL  fiera- 
yao-Tyrcocrav,  salevomenoi  metanasteetosan),  “Commoti  amoveantur” 
(with  fear  and  trembling  let  them  be  driven  from  place  to  place), 
all  which  imply  homelessness  aggravated  by  constant  harrying — 
“and  let  them  beg;  from  out  of  (  =  far  from,  driven  from)  their 
ruins  (ruined  places),  and  let  them  seek  [their  bread];”  LXX., 
“  be  cast  out,”  instead  of  “  seek,”  probably  from  reading  a  form 
of  garash  (he  expelled),  a  reading  preferred  by  some  eminent 
modern  expositors  for  dar'shu  of  present  text.  “  Habitationibus  ” 
of  Vulgate  hardly  renders  olkott&mv,  oikopedon,  of  LXX.  (“the 
site  of  a  house,”  and  here,  as  required  by  text  and  context,  “  the 
place  covered  by  the  ruins  of  their  former  home”),  v.  11. 
“  Extortioner,”  usurer ;  St.  Jerome,  “  exactor  ”  (collector  of  taxes, 
or  of  debts).  “Lay  snares;”  LXX.,  St.  Jerome,  and  Vulgate, 
“search  into”  ( scrutetur ),  study  ways  and  means  of  despoiling 
him.  LXX.  probably  read  yebat/qesh  (let  him  search)  for  yenaqqesh 
of  the  present  text.  “Labour,”  the  fruit  of  his  toil;  agricultural 
especially.  v.  12.  “Continuing,  extending  kindness,”  cf.  Ps. 
xxxv.  (36)  11.  So  that  he  will  be  driven  to  the  usurer,  to  be 
dealt  with  as  in  v.  11.  His  children  will  continue  to  be  vagrant 
beggars,  v.  13.  “Posterity;”  St.  Jerome,  “novissimum  ejus” 

(  =  what  is  newest,  latest  =  posterity).  “  In  the  next  ( =  the  other, 
the  following)  generation;”  LXX.,  “in  one  generation,”  reading 
’ echadh  (one)  for  ’ acher  (another)  of  text  (<^=Daleth,  for  Resh 
=  r).  vv.  14,  15.  If  not  forgiven,  they  will  be  visited  on  him 
(Exod.  xx.  5  ;  cf.  St.  Matt,  xxiii.  32 — 36).  v.  16.  “The  grieved, 
sad  in  heart.”  “To  slay,”  the  emphatic  form  ( Pilel )  of  verb  in 
text  sets  forth  the  unrelenting  cruelty  of  the  enemy,  vv.  17 — 19. 
The  poet  describes  the  necessary  result  of  causal  sequence,  as 
punishment  follows  in  the  wake  of  unrepented  sin.  Note  the 
climax  in  v.  18.  v.  20.  “Reward,”  so  St.  Jerome,  “retributio” 
(requital);  the  word  in  text  means  “work-done,”  “occupation;” 
in  Lev.  xix.  13,  “wages.”  “Opponents,”  “adversaries”  (in  text), 


472 


PSALM  108  (109). 


“of  them  that  satan  me.”  “ From  the  Lord;”  LXX.  rightly, 
Trctpa  Kvpiov,  pai'a  Kyriou.  Vulgate  seems  to  have  read  7 rapa 
Kvptw,  para  Kyrid ,  “apud  Dominum”  (with  the  Lord),  v.  21. 
“Deal,”  lit.,  “do.”  “Name’s  sake,”  as  beseems  Thy  Name, 

“  the  Merciful,”  made  manifest  by  Thy  tender  pity.  The  prayer 
for  deliverance  and  vindication  (vv.  21 — 26)  opens  with  a  strong 
expression  of  hope,  which  contrasts  with  his  previous  conviction 
of  the  fate  in  store  for  his  persecutors,  v.  23.  “As  a  shadow  .  .  . 
(///.)  I-am-made-to-go ; ”  Targum,  “I  vanish” — “I  am  shaken 
out,”  as  from  the  folds  of  a  mantle,  “driven  to  and  fro.”  v.  24. 

“  My  flesh  .  .  .  fat.”  LXX.  have  caught  the  sense  of  this 
hemistich,  “  My  flesh  is  altered  [for  the  worse],  by  reason  of  oil 
[which  is  wanting].”  Taken  in  this  sense,  it  may  mean  the 
deplorable  plight  of  the  poet.  Anointing  with  oil  was  a  token  of 
well-being  and  gladness ;  abstinence  from  food,  and  neglect  of 
anointing  were  signs  of  deep  mourning.  Cf.  Symmachus,  ko!  f) 
aap£  ptov  rjXXonoOrj  airo  avaXeaf/Las,  kai  hee  sarx  moil  eeloiothee  apo 
analeipsias  (“and  my  flesh  is  altered  through  neglect-of-anoint- 
ing”);  St.  Jerome,  “And  my  flesh  is  changed  ( immutata  est 
absque  oleo )  [through  being]  without  oil.”  Mish  shamen  {lit.,  from 
oil,  fat)  is  analogous  to  mim-m'elekh  (1  Kings  (Sam.)  xv.  23),  lit., 
“from  king,”  i.e.,  “rejected  from  [being]  king .”  Syriac,  “My 
flesh  is  become  thin  for  oil.”  v.  25.  My  wretched  appearance, 
instead  of  exciting  their  compassion,  provokes  scorn  and  mockery. 
“Shake  head,”  cf.  Ps.  xxi.  (22)  8.  v.  26.  Targum,  “That  they 
may  know  that  this  is  Thine  infliction,  and  Thou,  O  Lord,  hast 
done  it.”  Which  may  mean,  “that  they  may  know  that  my 
sufferings  at  their  hands  have  been  permitted  by  Thee  for  the 
fulfilment  of  Thy  designs  in  my  behalf.”  v.  27.  From  this  to 
the  end,  he  returns  to  the  Plural  number,  as  in  vv.  2 — 5  ;  the 
prominent  adversary  drops  out  of  sight.  He  passes  from  lamen¬ 
tation  to  confident  and  joyous  anticipation  that  the  prayer  of 
vv.  26,  27  will  be  granted,  v.  28.  “  They  curse,”  cf.  vv.  2,  3,  17. 
The  provocation  that  inspires  vv.  6 — 20  lies  in  the  malignant 
slanders  and  curses  of  his  enemies,  who  proclaim  that  his  mis¬ 
fortune  is  the  punishment  of  his  sins.  v.  29.  “Mantle;”  in  text, 
an  outer  tunic,  sleeveless,  but  wide  and  reaching  to  the  ankles ; 
St.  Jerome,  “  vestimento  ”  =  “  Diploi's  ”  of  LXX.  and  Vulgate,  a 


PSALM  109  (IIO). 


473 


cloak  that  could  be  folded  twice  round  the  person.  “  Let  them 
be  wholly  covered  with  (wrapped  up  in)  shame.”  v.  31.  In 
vv.  6,  7  the  adversary  stands  at  the  right  hand  of  the  wicked  man 
to  accuse  him ;  here,  the  Lord  stands  at  the  right  hand  of  the 
defenceless  victim,  as  a  gracious  advocate,  to  protect  him.  The 
former  finds  no  mercy;  the  “poor”  and  helpless  is  rescued  from 
them  that  seek  his  life. 


PSALM  109  (no). 

1.  To  David,  a  Psalm.  An 
utterance  of  Y^HWAH  to 
’Adony  (i.e.,  to  my  lord), 
“  Sit  -  Thou  at  My  right- 
hand  :  Until  I-make  Thine 
enemies  the  footstool  of  Thy 
feet.” 

2.  The  sceptre  of  Thy 
might  shall  YHWH  stretch- 
forth  from  Tsiyyon  :  Rule- 
Thou  in  the  midst  of  Thine 
enemies. 

3.  Thy  people  [offer  them¬ 
selves]  willingly  in  the  day 
of  Thy  might,  [clad]  in  holy- 
vestments  :  [O  Thou,  who 
art]  from  the  womb  of  the 
dawn,  to  Thee  is  a  dew, 
[attending]  Thy  birth. 

4.  YU  WII  has-sworn,  and 
will  not  repent,  TlIOU  art  a 
priest  for  ever:  After  the 
order  of  Malki-tsedheq. 

5.  'Adonay  at  Thy  right- 
hand  :  Has-smitten  kings  in 
the  day  of  His  wrath. 


PSALM  109  (no). 

1.  A  Psalm  of  David. 
The  Lord  saith  to  my  Lord, 
“  Sit-Thou  at  My  right- 
hand  :  Until  I-make  Thine 
enemies  Thy  footstool.” 

2.  The  Lord  shall-send- 
forth  the  sceptre  of  Thy 
power  out  of  Sion  :  Rule- 
Thou  in  the  midst  of  Thine 
enemies. 

3.  With  Thee  is  the 
sovereignty  in  the  day  of 
Thy  power,  in  the  splendours 
of  [Thy]  saints  :  From  the 
womb  before  the  morning- 
star  have- 1 -begotten  Thee. 

4.  The  Lord  has-sworn, 
and  will  not  repent,  THOU 
art  a  priest  forever:  Accord¬ 
ing  to  the  order  of  Mel- 
chisedech. 

5.  The  Lord  at  Thy  right- 
hand  has-crushed  kings  in 
the  day  of  His  wrath. 


474 


PSALM  109  (no). 


6.  He-shall-judge  among 
the  nations,  He-fills  [the 
land]  with  corpses  :  He-has- 
wounded  the  head  of  a  large 
land. 

7.  Of  a  brook  in  the  way 
shall-He-drink :  Therefore 
shall- He-lift-up  the  head. 


6.  He-shall-judge  among 
the  nations,  He-shall-fill-up 
[the  number]  of  corpses : 
He-shall-crush  the  heads  in 
the  land  of  many  [or,  He- 
shall-crush  the  heads  of 
many  on  the  earth  (?)]. 

7.  Of  a  brook  in  the  way 
shall  -  He  -  drink  :  Therefore 
shall- He-lift-up  the  head. 


From  St.  Matt.  xxii.  42 — 46 ;  from  the  parallel  passages  in 
St.  Mark  xii.  35 — 37  ;  St.  Luke  xx.  41 — 44,  we  gather  that  this 
Psalm  was  held  to  be  a  Davidic  prophecy  concerning  the  Messias 
—directly  Messianic — both  by  the  Christ  Himself,  and  by  the 
Jews  His  cotemporaries.  That  the  Apostles  shared  this  con¬ 
viction  is  proved  by  their  frequent  references  to  the  Psalm  (cf. 
Acts  ii.  34,  35  ;  cf.  vii.  55,  56 ;  1  Cor.  xv.  24,  &c.  ;  Ephes.  i.  20 ; 
Heb.  i.  13;  vii.  17,  21;  viii.  1;  x.  12,  13;  1  St.  Peter  iii.  22). 
Later  Rabbinical  expositors  assign  this  Psalm  to  a  Levite,  who 
dedicated  it  “  to  David,”  at  the  time  of  the  Syro-Ammonite  war. 
Those  who  care  to  get  some  notion  of  the  Tantalus-strivings  of 
the  anti-Messianic  expositors,  may  consult  Hupfeld.  But  waiving 
this  erudite  trifling,  the  Psalm  is  to  be  studied  as  a  direct 
prophecy  of  the  kingly  priesthood  and  final  triumph  of  David’s 
Son.  The  date  of  its  composition  can  only  be  conjectured.  By 
some,  the  translation  of  the  Ark  to  Sion,  by  others,  the  close  of 
the  Syro-Ammonite  war  is  assigned. 

v.  1.  The  royal  Seer  beholds  “in  the  Spirit”  (iv  tm  Tlyev/xarL 
T(Z  ayio),  en  to  p?iev7nati  to  hagio ,  St.  Mark  xii.  36),  his  Son, 
ascending  on  high,  to  take  possession,  as  touching  His  manhood, 
of  Almighty  power.  “Said,”  or  “saith,”  or  rather,  “the  oracle” 
— “[utterance]  of  YHWH  to  my  lord” — Adony ,  not  Adonciy ,  the 
Plural  of  majesty,  a  difference,  however,  imperceptible  in  the 
original  unpointed  text.  “  My  lord,”  for,  though  David’s  Son,  He 
is  “  God  made  manifest  in  the  flesh.”  “  Sit  at  .  .  .  right  hand,” 
not  a  mark  of  occasional  honour,  but  of  permanent  dignity,  since 
YH“  is  to  help  him  in  his  warfare;  cf.  St.  Matt.  xx.  21,  where,  as 


PSALM  IO9  (IIO). 


475 


here,  it  connotes  a  partnership  in  sovereign  rule.  “Until;”  as 
Schegg  observes  (referring  to  Gesenius’  Heb.  Lex.  s.v.  “ad/i),  in  its 
primary  meaning,  “ odh  is  equivalent  to  “while,”  “as  long  as,” 
and  is  less  precise,  less  exclusive  than  our  “until.”  “Of  His 
kingdom  there  shall  be  no  end,”  He  continues  to  sit  in  His 
Father’s  throne  after  the  final  subjugation  of  His  enemies  (“the 
footstool  of  Thy  feet,”  cf.  Jos.  x.  24,  25 ;  so  Sapor  treated 
Valerian ;  Tamerlan,  Bajazet),  yet,  with  this  difference,  all 
conflict  will  then*  be  ended,  v.  2.  “  Sceptre ;  ”  in  text,  matteh 
(a  rod  of  chastisement,  a  staff,  but  here  “a  royal  sceptre”).  “Of 
Thy  might,”  either  the  Messianic  regal  power,  or  “Thy  mighty 
sceptre.”  “Send  forth,”  “stretch  forth,”  “stretch  out;”  LXX., 
i£a7ro<TTe\<iL,  exapostelei ,  rendered  in  Vulgate  and  St.  Jerome, 
“  Emittet  ”  ( =  shall  send  forth),  seems,  as  Thalhofer  thinks  with 
St.  Chrysostom,  to  imply  the  manifestation  of  Messianic  power, 
by  means  of  messengers,  heralds  (the  Apostles  and  their 
successors).  “Sion,”  the  seat  and  centre  of  the  Messianic 
theocracy,  “the  Jerusalem  that  is  above.”  The  earthly  city  may 
be  meant,  whereof  Mount  Sion  was  so  marked  a  feature,  cf.  Isai. 
ii.  3;  Acts  i.  8.  “  Rule-Thou,”  the  words  of  YH“  to  Messias ; 

if  an  apostrophe  by  the  poet,  the  Imperative  stands  for  a  prophetic 
Future,  v.  3.  The  present  text,  as  it  stands  with  the  Masoretic 
vowel-pointing,  runs  thus  :  “  Thy  people  [are]  willingnesses  in  the 
day  of  thy  force  [strength  (?),  power  (?),  army  (?)],  in  ornaments 
of  holiness ;  from  the  womb  of  dawn  to  Thee  a  dew  of  Thy 
birth.”  “Willingnesses,”  cf.  Judges  v.  2,  9 ;  “Dew,”  cf.  2  Kings 
(Sam.)  xvii.  12.  That  this  text  has  been  tampered  with,  to 
mention  no  other  ground  of  suspicion,  may  be  inferred  from  the 
several  bootless  attempts  (Robertson  counts  more  than  fifteen) 
to  elicit  from  it  any  but  a  conjectural  meaning.  St.  Jerome, 
“  Thy  peoples  shall  be  voluntary  ( spontanei  erunt ),  in  the  day  of 
Thy  strength  ( foriitudinis ) :  on  the  holy  mountains  ”  (so  too 
Symmachus,  reading  har'rey ,  “mountains  of”  (holiness),  instead 
of  hadJirey ,  “ornaments  of,”  as  in  the  text),  “as  from  the  womb 
shall  arise  for  thee  (orietur  tibi )  the  dew  of  thine  adolescence.” 
It  is  to  be  remembered  that  yardhuthe-kha  (-thy  birth,  thy 
youth;  in  Vulgate  rendered  “I  have  begotten  thee”)  does  not, 
cafinot  mean  “  thy  young  men,”  “  thy  youthful  volunteers.”  Syriac 


476 


PSALM  109  (iio). 


mediates  between  the  present  text  and  LXX.,  “Thy  people  [shall 
be]  praiseworthy  (  =  glorious)  in  the  day  of  power,  in  the  magnifi¬ 
cence  of  holiness ;  from  the  womb,  from  of  old,  Thee  the  Son, 
have  I  begotten.”  “Thee,  the  Son”  (=“0  Son”)  is  the  rendering 
of  tal  Vkha  ( =  “  to  thee  the  dew,”  “thine  the  dew”)  of  text;  the 
Syriac  talyo  =  the  little  boy,  son  ;  cf.  talitha  qumi  (=“  Girl,  arise  ”), 
St.  Mark  v.  41.  LXX.  (Cod.  Vatican.),  “With  thee  [is]  dominion 
in  the  day  of  thy  power,  in  the  splendours  of  Thy  saints  [or,  “of 
Thy  holy  things,”  or  “holinesses”];  from  the  womb  before  the 
morning-star  have-I-begotten  thee.”  Dom  Calmet  shows  that,  by 
eliminating  Vkhct  tal  (  =  “to  thee  the  dew”),  which  has  no 
equivalent  in  LXX.  (hence,  neither  in  Vulgate),  a  slight  change 
in  the  grouping  together  of  the  letters  in  text,  and  by  reading  it, 
here  and  there,  with  other  vowels,  the  present  text  may  be  made 
to  .agree  with  the  early  versions.  Thus,  apart  from  the  pointing, 
the  two  initial  words  may  mean,  either  “  thy  people,”  or  “  with 
thee.”  Vulgate  principium  appears  already  in  Suetonius,  with  the 
meaning  of  “mastery,”  “dominion.”  The  closing  word  of  the 
verse  in  text  (of  thy  birth)  may  be  taken  also  as  an  Accusative  of 
time,  “[at  the  time]  of  thy  birth.”  That  LXX.  misunderstood 
their  text  is  an  unproved  assertion.  We  may,  however,  question 
whether  their  version  has  not  suffered  somewhat  at  the  hands  of 
scribes  and  by  lapse  of  time.  Thalhofer  observes  (Erkldrung 
der  Psalmen,  p.  647) :  “  It  is  not  our  intention  to  prove  by 
exegetical  and  critical  reasons  the  assertion  that  the  Masoretic 
text  must  be  corrupt.  We  refer  to  an  able  article  on  this  point, 
by  Kaulen  (Katholik,  a.d.  1865,  vol.  ii.  p.  129).  According  to 
Kaulen,  the  original,  and  as  yet  uncorrupted  text  must  have 
corresponded  to  the  following  rendering,  ‘  With  thee  princi¬ 
pality  [?]  in  the  day  of  thy  might,  in  ornaments  of  holiness,  from 
the  womb,  from  the  dawn,  have-I-begotten  thee.’  Kaulen  is  of 
opinion  that  this  was  the  original  text  that  was  in  the  hands  of 
the  LXX.,  i.e.,  the  Alexandrian  translators,  but  that  it  was  soon 
afterwards  gradually  tampered  with.  I  must  own  that  the  learned 
attempts  of  Kaulen  to  prove  his  assertion  have  failed  to  remove 
my  doubts  as  to  the  absolute  integrity  of  the  Septuagint  text. 
But  be  this  as  it  may,  even  were  it  proved  that  LXX.  do  not 
render  the  original  meaning  of  the  Psalmist,  the  authenticity  of 


PSALM  109  (iio). 


477 


our  Vulgate  could  still  be  maintained  in  the  sense  of  the  decree 
of  the  holy  Council  of  Trent.  (See  Reusch,  in  Katholik ,  a.d.  i860, 
p.  660,  foil.).5’  “  In  the  day  .  .  .  power,”  the  day  of  His  second 

parousia ,  the  closing  day  of  the  present  dispensation,  when  He 
will  come  to  judgment,  surrounded  by  those  in  whom  He  has 
triumphed,  and  who  are  to  take  an  active  part  in  this  judgment 
(1  Cor.  vi.  2).  “Womb,”  referred  by  some  few  expositors  to  His 
birth  “in  the  midst  of  years,”  decreed  in  the  Divine  counsels, 
before  all  ages.  But  the  context  favours  the  view  of  most  of  the 
Fathers,  who  explain  it  of  His  eternal  generation  in  the  bosom  of 
the  Father,  and  allege  the  passage  in  proof  of  His  consubstan- 
tiality  with  the  Father.  “  Before  the  day-star,”  /.<?.,  before  the 
utterance  of  the  creative  fiat ,  “  before  all  ages,”  as  Theodoret 
interprets  it.  v.  4.  As  Priest-King  the  Messias  will  subdue  all 
adverse  powers.  “Sworn,”  in  the  decree  of  His  Incarnation, 
cf.  Heb.  vi.  13,  17,  18.  “  Not  repent,”  the  decree  is  immutable, 

for  cf.  Gen.  vi.  6,  where  God  says,  “it  repented  Him,”  &c. 
“  Priest,”  our  High  Priest  in  Heaven,  who,  here  below,  in  the 
person  of  His  chosen  ministers,  is  ever  exercising  His  priestly 
office.  “According  to  the  order,”  “after  the  manner,”  “after  the 
likeness  of  M.”  (Heb.  vii.  15),  “after  the  order  of  [ra^cv,  taxin , 
LXX. ;  Heb.  v.  10]  Melchisedech.”  See  Gen.  xiv.  18,  “King  of 
Justice,”  King  of  Salem  (  =  peace)  in  Hebrew  tradition,  identified 
with  Sem,  the  son  of  Noe.  “Salem,”  since  known  as  “Jebus,” 
later  as  “Jerusalem.”  There  is,  however,  another  Salem  in  the 
district  of  Sichem  (Gen.  xxxiii.  18,  alternate  reading  for  “in 
peace.  Cf.  “  Salim  ”  =  SaAeiJi,  Sa/eim,  St.John  iii.  23).  For  an 
excellent  commentary  on  this  verse,  see  Heb.  vii.  viii.  v.  5.  “The 
Lord,”  &c.  This  may  mean  (1)  Messias  at  YtfHWHFs  right 
hand  will  crush  [even]  kings,  &c.,  or  (2)  YH“  at  Messias5  right 
hand  (i.e.,  aiding  Him).  “Has  smitten ”  =  “ percussit 55  of 
St.  Jerome,  “stricken  through,”  “wounded,55  Preterite,  as  in 
text,  for  Future,  a  very  common  enallage  in  prophecy.  “  Day 
of  wrath,”  cf.  “day  of  power,”  v.  3.  vv.  6,  7.  The  subject  of 
the  verbs  is  Messias;  “ Judge,”  implies  the  several  functions  of 
sovereignty.  Benisch  (Jewish  translation),  “  He  shall  pronounce 
judgment  among  the  nations,  full  of  corpses ;  ”  Rabbi  Leeser, 

“  There  shall  be  a  fulness  of  corpses  :  He  crushes  heads  on  a 


478 


PSALM  IIO  (ill). 


wide-spread  land ;  ”  Targum  (taking  the  verb  intransitively),  “  It 
is  full  of  corpses  ;  ”  Syriac,  “  He  shall  judge  the  nations,  and  shall 
fill  [with]  corpses ;  He  shall  cut  off  the  head  of  many  in  the 
earth.”  St.  Jerome  read  for  geviyydth  (  =  dead  bodies)  of  text, 
gedyoth  (valleys),  hence,  “  He  has  filled  valleys  (implevit  valles), 
He  has  smitten  the  head  in  a  large  land  ”  ( percussit  caput  in  terra 
mult  a  =  a  populous  land  [?]).  We  may  render,  “He  fills  [the 
land  with]  corpses.”  Another  is  suggested,  “  [Him  who]  is  full 
of  dead  bodies  [shall  He  judge],”  meaning  the  false  and  perverted 
agent  who  brought  in  sin  and  death.  “  He  has  wounded  the  head 
of  a  large  land ;  ”  LXX.  read  rabbim  (  =  many)  for  rabbdh  (wide, 
great),  and  rendered  rosh  (  =  head),  “heads,”  in  a  collective  sense. 
“Many”  (  =  of  many)  should  not  be  construed  with  “heads” 
(“heads  of  many”),  as  “ in  the  land ”  would  be  superfluous; 
rather,  “in  the  land  of  many,”  i.e.,  “a  populous  land.”  “He 
has  wounded ;  ”  in  text,  machats ,  the  same  word  as  is  rendered 
“ He  has  sniitte?i  kings,”  &c.,  in  v.  5.  uAl  erets  rabbdh  (“upon,” 
“over  a  wide  land”)  of  text,  by  Mendelssohn  and  Delitzsch  {inter 
alios)  rendered  “  the  land  of  Rabbah,”  a  rendering  not  counten¬ 
anced  by  the  Scriptural  usus  loquendi.  Juda  is  never  called  “the 
land  of  Jerusalem;”  why  then  foist  into  the  Psalm  an  out  of  the 
way  synonym  for  “Ammon”?  v.  7.  “While  on  his  way,  he  shall 
drink  of  a  (not  the)  brook;”  not  “a  brook  in  the  way.”  “Brook,” 
“stream;”  Vulgate  and  St.  Jerome,  “torrent;”  suggested  pro¬ 
bably  by  Gedeon’s  test,  Judges  vii.  5,  6.  He  will  allow  nought 
to  delay  him  in  his  pursuit  of  his  routed  foes,  not  even  thirst, 
which  he  will  slake  at  the  nearest  stream.  His  perseverance  and 
endurance  shall  be  crowned  with  victory,  “  Therefore  shall  He 
(Messias)  lift  up  the  ( =  His)  head ;”  so  Thalhofer,  Schegg,  &c. 


PSALM  no  (in). 

Halalu-YaH.  1.  (Aleph.) 
I -will-thank  Y^HWHI  with 
[my]  whole  heart :  (Beth.) 
In  the  council  of  the  up¬ 
right,  and  [in]  the  congrega¬ 
tion. 


PSALM  no  (hi)* 

Alleluia.  1.  I -will -give 
Thee  thanks,  O  Lord,  with 
my  whole  heart :  In  the 
council  of  the  just,  and  [in] 
the  congregation. 


PSALM  1 10  (ill). 


479 


2.  (Gimel.)  Great  are  the 
deeds  of  YaHW*H  :  (Da- 
leth.)  Sought-out  by  all 
that-delight  in  them. 

3.  (He.)  Honour  and 
majesty  is  His  work  :  (Waw.) 
And  His  justice  stands-fast 
for  ever. 

4.  (Za-ym.)  A  memorial 
has-He-made  for  His  won¬ 
drous-works  :  (Cheth.)  Gra¬ 
cious  and  compassionate  is 
YaHWeH. 

5.  (Teth.)  Food  has-He- 
given  to  them-that-fear  Him ; 
(Yodh.)  He-will-remember 
His  covenant  for  ever. 

6.  (Kaph.)  The  might  of 
His  deeds  has-He-declared 
to  His  people  : 

(La-medh.)  By  giving 
them  the  inheritance  of  the 
Gentiles. 

7.  (Mem.)  The  works  of 
His  hands  are  truth  and 
judgment : 

(Nun.)  Steadfast  are  all 
precepts ; 

8.  (Sa-mekh.)  Upheld  are 
they  for  ever  and  ever : 
(Ayin.)  Made  in  truth  and 
uprightness. 

9.  (Be.)  Redemption  has- 
H e-sen t  to  His  people  ; 
(Tsa-dhe.)  He -has  com¬ 
manded  His  covenant  for 
ever ;  (Qoph.)  Holy  and 
awful  is  His  Name. 


2.  Great  are  the  works  of 
the  Lord  :  They  are  suited 
to  all  His  purposes. 

3.  Praise  and  majesty  is 
His  work  :  And  His  justice 
endures  for  ever  and  ever. 

4.  He-has-made  a  me¬ 
morial  of  His  wondrous- 
works  :  The  Lord  is  merci¬ 
ful  and  compassionate  : 

5.  He-has-given  food  to 
them-that-fear  Him.  He- 
will-be-mindful  of  His  cove¬ 
nant  for  ever  : 

6.  He-has-declared  to  His 
people,  the  power  of  His 
works  ; 


7.  To-give  them  the  in¬ 
heritance  of  the  Gentiles. 
The  works  of  His  hands  are 
truth  and  judgment. 

8.  Faithful  are  all  His 
commandments :  Established 
for  ever  and  ever,  Made  in 
truth  and  uprightness. 

9.  He-has-sent  redemp¬ 
tion  to  His  people  ;  He-has- 
commanded  His  covenant 
for  ever  :  Holy  and  fearful 
is  His  Name. 


480 


PSALM  no  (in). 


10.  (Resh.)  The  begin¬ 
ning  of  wisdom  is  the  fear 
of  YaHW^H. 

(Sin.)  A  good  under¬ 
standing  have  all  they-that- 
do  them  : 

(Tau.)  His  praise  endures 
for  ever. 


10.  The  fear  of  the  Lord 
is  the  beginning  of  wisdom. 
A  good  understanding  have 
all  they-that-do  it  (i.e.,  act 
accordingly  [?]) :  His  praise 
endures  for  ever  and  ever. 


This  Psalm  and  the  next  are  both  Alphabetical  Psalms.  In 
both,  the  letters  of  the  alphabet  mark  not  only  the  beginning  of 
verses,  as  in  other  Psalms  of  this  class,  but  the  beginning  of  each 
separate  clause.  In  both,  there  are  twenty-two  lines,  each  line 
consisting  mostly  of  three  words.  In  both,  the  order  of  the 
alphabet  is  strictly  kept  to,  which  is  not  the  case  in  the  other 
Alphabetical  Psalms;  cf.  Pss.  xxiv.  (25),  xxxiii.  (34),  xxxvi.  (37). 
The  first  eight  verses  in  each  consist  of  two  lines,  the  last  two  of 
three  lines,  so  that  vv.  9,  10  both  contain  three  initials,  as  is 
suggested,  according  to  the  number  of  the  Decalogue.  Neither 
the  date,  nor  author,  nor  the  historical  situation  that  gave  occasion 
to  this  and  the  next  Psalm  can  be  ascertained. 

v.  1.  “Council,”  in  text,  sudh  (as  the  parallel  “congregation” 
seems  to  require),  should  mean  “the  assembly”  of  his  fellow- 
worshippers.  Yet,  as  Aben  Ezra  observes,  sudh  (LXX.,  kv  /3ov\rj, 
en  boulee)  seems  to  imply  a  narrower,  and  more  select  circle,  than 
“  the  congregation  ”  at  large.  v.  2.  The  line  beginning  with 
Daleth  (~d)  is  somewhat  involved.  Targum,  “Sought  out  by 
all  who  desire  them ;  ”  Syriac,  “  Sought  by  all  who  take  pleasure 
in  them;”  Arabic,  “All  His  (His  every)  will  is  wrorthy  to  be 
investigated;”  St.  Jerome,  “  Exquirenda  in  cunctis  voluntatibus 
suis  ”  (to  be  investigated  in  all  their  purposes  [?]) ;  Qimchi, 
“  Made  plain  (laid  open  -  explorato )  to  all  that  take  pleasure  in 
them;”  Benisch  (Jewish  version),  “Sought  out  of  all  that  have 
pleasure  therein ;  ”  LXX.  (Brenton’s  rendering,  baldly  literal), 
“Sought  out  according  to  all  His  will”  —  eis  ndvra  OeXy'i/x ara  CLVTOV, 
eis  panta  theleemata  avtou  (  =  according  to  all  His  wills,  desires, 
purposes).  As  it  now  stands,  the  text  may  be  rendered — 
(1)  “Searched  into  for  all  their  delights;”  or,  (2)  “They  are 
to  be  searched  into  by  those  that  delight  therein;”  (3)  “To 


PSALM  III  ( 1 1 2). 


481 


be  searched  into  for  all  their  delights ;  ”  (4)  “  They  are  thrown 
open  to  the  search  of  all  that  delight  in  them,”  cf.  Qimchi. 
v.  3.  “  Honour  and  majesty,”  nouns  instead  of  adjectives. 

“Doings;”  in  text,  collective  Singular,  “ doing,”  which  is  ever 
marked  by  “justice,”  not  punitive,  but  beneficent;  cf.  St.  Matt 
v.  20;  vi.  1.  v.  4.  “Memorial,”  referred  by  some  to  the  insti¬ 
tution  of  the  Passover,  &c.  v.  5.  “Food;”  in  text,  tereph 
(usually  =  “  prey,”  cf.  Prov.  xxx.  8);  a  reference  to  the  manna, 
a  signal  proof  of  His  mindfulness  of  His  covenant,  v.  6. 
“  Annuntiabit  ”  of  Vulgate  and  St.  Jerome,  is  to  be  rendered,  as 
in  text,  by  the  Preterite  (LXX.,  Aorist),  “not  by  word,  but  by 
deed  has  He  made  it  known,”  “by  giving  them  the  heritage,”  &c. 
“  Truth,”  fulfilment  of  His  promises  to  Abraham.  “  Judgment,” 
the  punishment,  the  extermination  the  Chanaanites  had  so  richly 
deserved.  The  “food”  of  v.  5  is  very  naturally  applied,  by 
St.  Augustine,  Theodoret,  and  others,  to  the  Eucharistic  banquet ; 
but  it  is  only  an  accommodation,  v.  7.  “Steadfast,”  sure.  v.  8. 
“  Upheld,”  stayed,  supported,  well  propped-up  ( semukhim ,  in  text, 
cf.  Samekh  =  a  prop),  v.  9.  “  Redemption,”  the  deliverance  from 
Egyptian  bondage,  closely  followed  by  the  promulgation  of  the 
Law,  the  expression  of  His  unchangeable  truth  and  equity. 
“Appointed,”  decreed,  commanded,  established  His  covenant 
for  ever.  v.  10.  “Beginning;”  in  text,  reshith ;  cf.  Prov.  i.  7; 
ix.  10,  &c.  Probably,  “the  chief  part,”  the  main  part,  cf.  German 
hauptsache ;  KecfxxXacov,  kephalaion  —  tho,  chief  point.  To  order 
one’s  life  by  God’s  Law  is  the  surest  means  of  attaining  to  that 
insight  into  the  Divine  plans  we  call  “wisdom,”  cf.  St.John 
vii.  17.  LXX.  and  St.  Jerome,  earn,  wrongly  referred  “/V”  to 
“wisdom,”  instead  of  to  “precepts”  (in  text,  “them”)  of  v.  7. 
“A  good  understanding;”  Revised  Version  in  margin  gives  the 
alternative,  “good  repute.”  “His  praise,”  &c.,  (may  be),  that  of 
all  such  men. 

PSALM  hi  (112).  PSALM  111  (112). 

1.  Halalu-YaH  (Aleph.)  1.  Alleluia;  [a  Song]  on 
The  happinesses  of  the  man  the  return  of  Aggaeus  and 
[that]  fears  Y^HWFH  :  Zacharias. 

FF 


482 


PSALM  III  (lI2). 


(Beth.)  [That]  In  His- 
commandments  delights 
greatly. 

2.  (Gimel.)  Mighty  in  the 
earth  shall-be  his  seed : 
(Daleth.)  The  generation  of 
the  upright  shall-be-blessed. 

3.  (He.)  Wealth  and 
riches  are  in  his  house  : 
(Waw.)  And  his  justice 
stands-fast  for  ever. 

4.  (Za-yin.)  There-dawns 
[even]  in  the  darkness  a  light 
for  the  upright-men  : 

(Cheth.)  The  gracious, 
compassionate  and  just. 

5.  (Teth.)  Happy  the 
man  [that]  deals-graciously 
and  lends  : 

(Yodh.)  Who-can-main- 
tain  his  cause  in  judgment : 

6.  (Kaph.)  For  he-shall 
not  be-moved  for  ever : 
(Lamedh).  In  remembrance 
everlasting  shall  the  just- 
man  be. 

7.  (Mem.)  Because  of 
evil  tidings  he  shall  not  fear  : 
(Nun.)  Fixed-is  his  heart, 
trusting  in  YHWH. 

8.  (Samekh.)  Relying  is 
his  heart,  he  shall  not  fear ; 
(Ayin.)  Until  he-look  upon 
his  adversaries. 

9.  (Pe.)  He-has-dispersed, 
he-has-given  to  the  poor ; 


Blessed  is  the  man  that 
fears  the  Lord :  He-will- 
greatly  delight  in  His  com¬ 
mandments. 

2.  Hisseed  shall-be  mighty 
in  the  earth :  The  genera¬ 
tion  of  the  upright  shall- 
be-blessed. 

3.  Glory  and  riches  are  in 
his  house:  And  his  justice 
endures  for  ever  and  ever. 

4.  For  the  upright  there - 
arises  a  light  in  darkness : 
The  merciful,  the  compas¬ 
sionate  and  just. 

5.  Happy  the  man  that 
shows-pity  and  lends  :  Ple- 
will-direct  his  affairs  with 
judgment : 

6.  For  he-shall  never  be- 
moved. 


7.  The  just-man  shall-be 
in  everlasting  remembrance : 
He-shall  not  be-afraid  of 
[any]  evil  report.  His  heart 
is  ready  to-trust  in  the  Lord. 

8.  His  heart  is  fixed,  he- 
shall  not  be-afraid  :  Until 
he-look  [securely]  upon  his 
enemies. 

9.  He  -  has  -  dispersed  - 
abroad,  he-has-given  to  the 


PSALM  III  ( I  12). 


483 


(Tsa-dhe.)  Hisjusticestands- 
fast  for  ever :  (Qdph.)  His 
horn  shall-be-exalted  with 
glory. 

10.  (Resh.)  The  wicked 
shall-see  [it],  and  be-envi- 
ously-enraged  ; 

(Shin.)  His  teeth  shall- 
he-gnash,  and  melt-away. 
(Tau.)  The  desire  of  the 
wicked  shall-perish. 


poor  ;  His  justice  endures 
for  evermore :  His  horn 
shall-be-exalted  with  glory. 

10.  The  sinner  shall-see 
[it]  and  be-enraged.  He- 
shall-gnash  his  teeth  and 
pine-away :  The  desire  of 
the  sinners  shall-perish.  (Cf. 
Prov.  x.  28.) 


This  Psalm  is,  in  all  probability,  the  work  of  the  same  author 
as  the  foregoing,  of  which  it  is,  so  to  speak,  the  counterpart.  The 
former  sets  forth  the  wondrous  works  of  God,  His  attributes ;  this 
tells  of  the  work  and  character  of  those  who  keep  the  command¬ 
ments,  that  especially  which  enjoins  the  practical  love  of  our 
neighbour.  The  Vulgate  addition  to  the  Title  (wanting  in  text 
and  LXX.)  may  imply  that  these  Prophets,  who  accompanied 
Zorobabel  on  his  return  from  exile,  recommended  the  frequent 
use  of  this  Psalm  to  the  restored  captives  (cf.  1  Esdras  (Ezra) 
v.  1,  2). 

v.  1.  Syriac  (hemistich  2),  “And  is  heedful  of  His  command¬ 
ments.'’  v.  2.  “Mighty”  (in  text,  gibbor ),  besides  warlike  courage, 
may  imply  the  influence  attaching  to  wealth,  cf.  Ruth  ii.  1.  v.  3. 
“Wealth;”  St.  Jerome,  “substance;”  LXX.  probably  read  hddh 
(glory),  instead  of  hon  in  the  present  text  (  =  wealth),  “  Justice;” 
the  same  is  said  of  God  in  v.  3  of  foregoing  Psalm  ;  perhaps,  here 
as  there,  “beneficence;”  cf.  St.  Matt.  vi.  1.  A  Rabbinic  adage, 
Melach  mammd?i  ts'daqah  ( =  the  salt  of  riches  [is]  almsgiving). 
“Stands-fast”  in  its  temporal  results,  which  extend  to  his  posterity, 
and  gathers  store  for  eternity,  v.  4.  “Darkness,”  “light,”  stand 
respectively  for  affliction  and  prosperity.  The  verse  would  bear 
the  rendering,  “A  light  dawns  ...  for  every  gracious,  com¬ 
passionate,  and  just  man.”  Or  again,  “  Light  ”  may  here  mean 
God  (cf.  Ps.  xxvi.  (27)  1),  of  Whom  “gracious”  and  “com¬ 
passionate  ”  are  predicated  in  v.  4  of  the  foregoing  Psalm.  Cf. 
Isai.  lviii.  8;  lx.  1 — 3;  St.  Matt.  v.  45,  48.  v.  5.  St.  Jerome, 
“  Bonus  vir  clemens  et  foenerans  dispensabit  verba  sua  in  judicio  ” 


484 


PSALM  1 12  ( 1 1 3). 


(a  good  man,  gracious  and  disposed-to-lend  will  order  his  words 
with  judgment) ;  St.  Augustine,  “  Suavis  vir  ”  (a  mild,  sweet- 
tempered  man);  St.  Ambrose,  “beatus”  (  =  blessed);  LXX., 
X/o77o-to5  avr/p,  chreestos  aneer  (a  kind,  good-natured  man). 
“Jucundus”  (pleasant,  cheerful)  of  Vulgate  seems  to  imply  that 
the  man  is  both  happy  ( beatus )  and  sheds  happiness  around  him. 
“  Maintain  .  .  .  cause,”  or,  “  maintains  his  words  in  justice,”  i.e., 
“  who  is  faithful  in  fulfilling  his  plighted  word ;  ”  Symmachus, 
oLKovop.wv  tcl  7rp0.yp.aTa  avrov  pera  xpLcre cos,  oikonomdii  ta  prag?nata 
avtou  metci  kriseds  ( =  managing  his  affairs  with  judgment). 
“Sustain,”  “maintain,”  is  the  meaning  of  a  derivative  con¬ 
junction  of  the  verb  in  text  (. Pilpel ),  which  primarily  means 
“to  measure.”  His  beneficence  is  rewarded  by  his  being  enabled 
to  maintain  successfully  his  affairs,  interests  (“words”)  in  the 
law  courts.  Aoyovs,  Logons ,  of  LXX.  (“words”)  seem  to  lay 
stress  on  his  able  pleading  and  consequent  success  as  the  reward 
of  his  “  kindness.”  v.  8.  “  Be-moved ;  ”  in  text,  LXX.,  and 
St.  Jerome,  “Shall  not fearP  v.  9.  “Dispersed,”  cf.  Prov.  xi.  24; 
2  Cor.  ix.  9.  “  Horn,”  the  emblem,  the  weapon  of  the  might, 

whereby  he  overcomes  “  with  glory.’' 


PSALM  112  ( 1 1 3). 

Halalu-YaH.  1.  Praise,  ye 
servants  of  YHWH  :  Praise- 
ye  the  Name  of  YcrHW^H. 

2.  Be  the  Name  of 
YHWH  blessed  :  From  this- 
time-forth,  and  for  evermore. 

3.  From  the  rising  of  the 
sun  till  its  going-down  : 
Praiseworthy  is  the  Name  of 
YaHWeH. 

4.  High  above  all  nations 
is  YtfHWHd  :  Above  the 
heavens  is  His  glory. 


PSALM  1 12  (113). 

Alleluia.  1.  Praise  the 
Lord,  ye  servants  [of  His]  : 
Praise  the  Name  of  the 
Lord. 

2.  Blessed  be  the  Name 
of  the  Lord  :  From  this  time 
forth,  and  for  evermore. 

3.  From  the  rising  of  the 
sun  unto  its  setting :  The 
Name  of  the  Lord  is  to-be- 
praised. 

4.  The  Lord  is  high  above 
all  nations  :  And  His  glory 
is  above  the  heavens. 


PSALM  I  12  (i  13). 


485 


5.  Who  is  like  YHWH 
our  God  :  That-has-His-seat 
on-high, 

6.  That-condescends  to 
regard  :  The  heavens  and 
the  earth  ? 

7.  He-raises  the  miserable 
from  the  dust :  He-lifts-up 
the  needy-one  from  the 
dunghill, 

8.  To  set  [him]  with 
princes  :  With  the  princes  of 
His  people. 

9.  Who  makes  the  barren 
housewife  to  dwell  joyfully  : 
The  mother  of  children. 
Halalu-YaH. 


5.  Who  is  like  the  Lord 
our  God :  Who  dwells  on 
high  (lit.,  “  in  the  heights  ”), 

6.  Yet  looks  on  lowly- 
things  in  heaven  and  on 
earth  ? 

7.  That-raises  the  needy- 
one  from  the  ground  :  And 
lifts-up  the  poor  from  the 
dunghill. 

8.  That  He-may-set  him 
with  princes :  With  the 
princes  of  His  people. 

9.  Who  settles  the  barren- 
woman  in  a  house :  the 
rejoicing  mother  of  children. 


The  date  (probably,  post-Exilic)  and  author  of  this  Psalm  are 
unknown.  With  the  five  following  Psalms,  it  forms  the  Egyptian 
“  Hallel,”  or  “  the  Hallel.”  The  “great  Hallel  ”  is  Psalm  cxxxv. 
(136),  called  the  7r0A.veA.e0s,  polyeleos ,  by  the  Greeks.  While  the 
second  Temple  lasted,  the  former  Hallel  was  sung  ten  times  a 
year,  at  Passover,  Pentecost,  Tabernacles,  on  each  of  the  eight 
days  of  the  Dedication  anniversary,  and  subsequently,  by  custom, 
at  each  New  Moon.  At  the  Passover  supper,  the  Hallel  was 
divided  into  two  parts  :  the  former  (Ps.  cxii.  (1 13) — Ps.  cxiii.  (114) 
1 — 8)  being  sung  before  the  second  cup  was  passed  round,  i.e., 
before  the  actual  beginning  of  the  meal.  The  latter  part  (Ps.  cxiii. 
9 — 26  (  =  Ps.  115,  vv.  1  — 18)  to  Ps.  cxvii.  ( 1 1 8)  inclusive)  at  the 
filling  of  the  fourth  cup  (kds  Hallel  —  the  cup  of  the  Hallel).  On 
the  last  six  days  of  Passover,  and  at  New'  Moons,  Pss.  cxiii.  9 — 19 
( =  Ps.  115,  vv.  1  — 11),  and  cxiv.,  cxv.  (  =  Ps.  116)  were  omitted. 
'Y/xK/70-a vres,  hymneesantes  (“when  they  had  sung  a  hymn,” 
St.  Matt.  xxvi.  30),  refers  to  this  part  of  the  Paschal  rite,  and 
hence  is  rendered  by  Franz  Delitzsch,  in  his  Hebrew  version  of 
the  Newr  Testament,  “  Having  sung  the  Hallel.”  This  hymn 
may  be  divided  into  three  strophes:  1.  (vv.  1 — 3)  Praise  the 


486 


PSALM  1 13  (114). 


Lord;  2.  (vv.  4 — 6)  for  His  peerless  greatness;  3.  (vv.  7 — 9)  for 
His  loving  condescension.  It  is,  in  all  probability,  a  post-Exilic 
composition,  forming,  as  it  were,  a  link  between  the  Song  of  Anna 
(1  Kings  (Sam.)  ii.  1 — 10)  and  the  Magnificat  of  the  All-holy. 

v.  1.  “Servants,”  Israel,  as  set  apart  from  the  heathen,  and 
specially  consecrated  to  God’s  service.  “  Servants  ”  (not  children ), 
so  rendered  by  St.  Jerome  ;  servi  =  SovXol,  donloi  (  =  “  servants,” 
“slaves”),  by  Aquila,  Symmachus,  and  Theodotion.  In  classical 
usage,  pueri  frequently  means  “servants;”  cf.  French,  garcon ; 
old  English,  knave .  v.  3.  From  East  to  West,  i.e.,  everywhere 
and  at  all  times,  the  semper  et  ubique 1  of  the  Divine  Liturgy. 
“  Name,”  so  far  forth  as  God  imparts  to  man  a  knowledge  of 
Himself,  He  makes  for  Himself  a  Name.  By  His  Self-manifes¬ 
tation  in  Nature  and  conscience,  He  can  (should)  be  universally 
known  (cf.  Rom.  i.  20,  21),  and  hence,  is  “to  be  praised,” 
“  worthy-of-praise  ”  everywhere,  vv.  4 — 6.  Reasons  for  praise, 
v.  5.  “Who  dwells  on  high,”  so  Gesenius ;  Revised  Version, 
“That  has  His  seat  on  high;”  St.  Jerome,  “Who  dwelling  on 
high  (in  altis)  regards  lowly-things  in  heaven  and  on  earth ;  ” 
Syriac,  “Who  dwells  on  high,  and  looks  into  the  deep,  heaven 
and  earth ;  ”  Professor  Cheyne,  “  Who  dwells  so  high,  who  looks 
so  low  in  heaven  and  earth.”  The  literal  rendering,  “The  making 
(  =  who  makes  [Himself],  His  place)  high  to  sit  (~to  dwell).” 
v.  6.  “  And  makes  low  (condescends)  to  see,”  &c.,  i.e.,  “  Who 
looks  down  as  low  even  as  the  heavens  and  the  earth.”  vv.  7,  8. 
All  but  word  for  word  in  the  Song  of  Anna  (1  Sam.  ii.  8). 
“Dust,”  “dunghill,”  the  extremes  of  destitution  and  misery, 
vv.  7 — 9.  Instances  of  condescension,  eg.,  Joseph,  Moses,  Anna, 
David,  v.  9.  “  Barren,”  hence  despised,  and  liable  to  be  divorced. 
Her  fecundity  establishes  her  position,  “settles”  (cf.  St.  Jerome’s 
collocat )  the  erst  barren  housewife  in  the  family. 

PSALM  1 1 3  (114).  PSALM  113  (114). 

i.  At  the  going-forth  of  1.  Alleluia.  When  Israel 
Israel  from  Mits’raim  :  Of  went  out  of  Egypt :  The 
the  house  of  Jacob  from  a  house  of  Jacob  from  a  bar- 
people  of  strange-tongue,  barous  people, 


1  “At  all  times  and  everywhere.” 


PSALM  II 5. 


487 


2.  Judah  became  His 
sanctuary :  Israel  His  do¬ 
minion. 

3.  The  sea  saw  and  fled  : 
Yar’den  itself  was-turned 
backwards  ; 

4.  The  mountains  skipped 
like  rams  :  The  hills  like  the 
sons  of  the  flock. 

5.  What  to  thee  (i.e.,  what 
ails  thee),  O  sea,  that  thou- 
fleest :  Thou  Jordan,  that 
thou-turnest  backwards  ? 

6.  Ye  mountains,  that  ye- 
skip  like  rams  :  Ye  hills,  like 
young  sheep?  (lit.,  sons  of 
the  flock). 

7.  At  the  presence  of 
’Adhon  tremble,  O  earth : 
At  the  presence  of  the  God 
of  Jacob  ; 

8.  Who  turned  the  rock 
into  a  pool  of  waters  :  The 
flint  into  a  fountain  of  waters. 

PSALM  1 15 

(1 according  to  the  Hebrew). 

1.  Not  to  us,  YtfHW^H, 
not  to  us,  But  to  Thy  Name 
give  glory  :  P'or  Thy  loving¬ 
goodness,  for  Thy  truth. 

2.  Why  should  the  Gen¬ 
tiles  say  :  “  Where  is  now 
their  God  ?  ” 


2.  Judaea  became  His 
sanctuary:  Israel  His  do¬ 
minion. 

3.  The  sea  saw  and  fled  : 
Jordan  was  turned  back¬ 
wards  : 

4.  The  mountains  skipped 
like  rams :  The  hills  like 
young  sheep. 

5.  What  ails  thee,  O  sea} 
that  thou-fleest :  And  thou 
Jordan,  that  thou-turnest 
backwards  (art  turned  back¬ 
wards)  ? 

6.  Ye  mountains,  that  ye- 
skipped  like  rams:  Ye  hills, 
like  the  lambs  of  sheep? 

7.  At  the  presence  of  the 
Lord  the  earth  quaked  :  At 
the  presence  of  the  God  of 
Jacob  ; 

8.  Who  turned  the  rock 
into  pools  of  waters :  The 
sharp-cliff  into  fountains  of 
waters. 


1- 9.  Not  to  us,  O  Lord, 
not  to  us,  But  to  Thy  Name 
give  glory, 

2- 10.  Because  of  Thy 
mercy  and  of  Thy  truth ; 
Lest  at-any-time  the  nations 
say,  “  Where  is  their  God  ?  ” 


488 


PSALM  1 1  5. 


3.  Since  our  (rod  is  in 
the  heavens :  All  that  He- 
pleased  He-has-done. 

4.  Their  idols  are  silver 
and  gold  :  The  work  of  the 
hands  of  man. 

5.  A  mouth  to  them  (i.e., 
have  they),  but  they-speak 
not :  Eyes  have  they,  but 
they-see  not. 

6.  Ears  have  they,  but 
they-hear  not :  A  nose  have 
they,  but  they-smell  not. 

7.  Hands  have  they,  but 
they-handle  not ;  Feet  have 
they,  but  they-walk  not : 
They -utter -no -sound  with 
their  throat. 

8.  Like  to  them  be  the 
makers  of  them  :  Every-one 
that  trusts  in  them. 

9.  O  Israel,  trust  in 
YHWH  :  Their  help  and 
their  shield  is  He. 

10.  O  house  of  Aaron, 
trust-ye  in  YHWH  :  Their 
help  and  their  shield  is  He. 

11.  Ye-that-fear  YHWH, 
trust  in  YHWH  :  Their  help 
and  their  shield  is  He. 

12.  YHWH  has-been- 
mindful  of  us ;  He-will- 
bless ;  He-will-bless  the 
house  of  Israel  :  He-will- 
bless  the  house  of  Aaron. 


3- 1 1.  But  our  God  is  in 
heaven  :  He-has-done  what¬ 
soever  He-pleased. 

4- 12.  The  idols  of  the 
nations  are  silver  and  gold  ; 
Works  of  the  hands  of  men- 

5- 13.  A  mouth  have-they, 
but  they-speak  not :  Eyes 
have-they,  but  they-see  not. 

6- 14.  Ears  have-they,  but 
they-hear  not :  Noses  have- 
they,  but  they-cannot-smell. 

7- 15.  They-have  hands, 
but  they  -  cannot  -  handle  ; 
Feet  have-they,  but  they- 
cannot  -  walk  :  They -can - 
utter-no-sound  through  their 
throat. 

8- 16.  Like  to  them  be 
they  that  make  them  :  And 
all  who  trust  in  them. 

9- 17.  The  house  of  Israel 
trusts  in  the  Lord :  Their 
help  and  protector  is  He. 

10- 18.  The  house  of 
Aaron  trusts  in  the  Lord  : 
Their  help  and  protector  is 
He. 

1 1-  1 9.  They  that  fear  the 
Lord  trust  in  the  Lord  : 
Their  help  and  protector 
is  He. 

12- 20.  The  Lord  has- 
been-mindful  of  us ;  and 
blessed  us :  He-has-blessed 
the  house  of  Israel :  He-has- 
blessed  the  house  of  Aaron. 


PSALM  I  I  5. 


489 


13.  He-will-bless  them- 
that-fear  YHWH  :  The 
little-ones  with  the  great- 
ones. 

14.  YczHWYH  increase 
you  more  and  more:  You 
and  your  children  ! 

15.  Blessed  are  ye  of 
YHWH  :  The  Maker  of  the 
heavens  and  of  the  earth. 

1 6.  The  heavens  are  the 
heavens  of  YHWH  :  But 
the  earth  has-He-given  to 
the  sons  of  man. 

17.  The  dead  praise  not 
YaH  :  Neither  any  that-go- 
dovvn  into  silence  ; 

18.  But  we  will-bless  YaH : 
From  this-time-forth  and  for 
ever.  Halalu-YaH. 


13- 21.  He-has-blessed  all- 
them  that  fear  the  Lord : 
Both  small  and  great. 

14- 22.  The  Lord  increase 
you  more  and  more :  Both 
you  and  your  children. 

15- 23.  Blessed  are  ye  of 
the  Lord  :  Who  made  heaven 
and  earth. 

16- 24.  The  heaven  of 
heaven  is  the  Lord’s :  But 
the  earth  has-He-given  to 
the  children  of  men. 

17- 25.  The  dead  cannot- 
praise  Thee,  O  Lord  : 
Neither  can  any  who  go- 
down  to  the  nether-world  ; 

18- 26.  But  we,  the  living, 
will-bless  the  Lord  :  From 
this  time-forth  and  for  ever. 


LXX.  and  Vulgate  have  shifted  the  final  “  Alleluia  ”  of  the 
preceding  Psalm  to  the  beginning  of  this.  In  the  Hebrew  text, 
a  new  Psalm  (Ps.  115)  begins  at  v.  9,  which  in  Vulgate  is 
numbered  v.  1,  and  so  on  to  the  closing  v.  18.  If  we  may  trust 
the  editors  of  St.  Jerome’s  works,  the  division  was  unknown  to 
him.  The  Syriac,  Arabic,  and  Ethiopic  versions  are  here  at  one 
with  LXX.  and  Vulgate.  In  more  than  seventy  Hebrew  MSS., 
and  in  the  hook  entitled  Yalkut,  Pss.  114,  115  (Hebrew  number¬ 
ing)  appear  as  one  Psalm.  As  is  said  above,  the  “  Hallel  ”  at  the 
Passover  supper  was  divided  into  two  parts  :  the  former  ending  at 
v.  8  (inclusive)  of  Ps.  cxiii.  (114);  the  latter,  which  was  sung  at 
the  end  of  the  meal,  beginning  at  Ps.  cxiii.  9  (  =  cxv.  1).  It  is 
probable  that  this  division  was  marked  in  the  MSS.,  and  so  gave 
occasion  to  the  bi-section  of  the  Psalm.  Thus  far  Thalhofer. 
But  Schegg,  De  Muis,  not  to  mention  other  Catholic  expositors, 
favour  the  opposite  view,  on  the  very  cogent  grounds  of  the 


490 


PSALM  I  I  5. 


difference  of  style  and  of  rhythm,  and  of  the  disparity  of  the 
subject-matter.  Two  Psalms  might  well  be  linked  together  for 
liturgical  use,  but  the  bi-section  of  one  and  the  self-same  Psalm  is 
hardly  conceivable.  Eusebius  mentions  Greek  codices ,  in  which 
this  division  is  marked. 

v.  1.  Israel  delivered  from  bondage  was  formed  into  a  nation, 
set  apart  to  be  the  custodian  of  revelation,  the  depositary  of  the 
Promises,  “a  holy  nation”  (Exod.  xix.  6).  Lo“ez  (rendered 
“barbarous,”  i.e.,  “of  foreign  speech”)  occurs  nowhere  else  in 
the  Hebrew  Scriptures.  v.  2.  LXX.  and  Vulgate,  “Judaea,” 
misled  by  the  Feminine  form  of  “was,”  “became;”  in  text  and 
St.  Jerome,  “Judah,”  “Judas,”  the  tribe  which  took  the  lead  in 
the  march  across  the  desert  (Numb.  x.  14).  “Sanctuary;” 
LXX.,  aytW/xa,  hagiasma  (=hallowed  thing),  set  apart,  consecrated 
to  God.  “Dominion”  (in  text,  “His  dominions”),  well  rendered 
iiovo-la,  exousia ,  by  LXX.,  cf.  ’E^oucrta  ’Ao-tas  (  =  “  the  supreme 
rule  over  Asia  ”).  As  subject  to  the  direct  government  of  God, 
Israel  might  be  called  “His  dominion,”  cf.  Numb,  xxiii.  21; 
Deut.  xxxiii.  5.  vv.  3 — 6.  The  division  of  the  Red  Sea  (Exod. 
xiv.  21),  of  Jordan  (Josue  iii.  14,  Szc.),  respectively  at  the  begin¬ 
ning  and  at  the  end  of  the  desert-pilgrimage.  “  Mountains  .  .  . 
hills  skipped,”  refers,  probably,  to  the  convulsions  of  Nature  that 
accompanied  the  Sinaitic  Theophany  (Exod.  xix.  18;  cf.  Ps. 
xxviii.  (29)  6).  In  v.  6,  the  old  Latin  Psalters  supply  “quia,”  cor¬ 
responding  to  on,  hoti,  of  LXX.  (because,  for  that) ;  St.  Augustine 
and  Prosper,  “quare”  (why?),  vv.  7,  8  reply  to  the  question. 
St.  Jerome  and  Syriac,  “  contremiscit  ”  (the  earth  trembles). 
Qimchi  makes  the  earth  itself  reply,  “At  the  presence  of  YH“ 
my  trembling  ”  =  “  I  tremble.”  LXX.  seem  to  have  taken  chdli, 
(“tremble  thou”)  as  an  Infinitive  with  Yddh  (=y)  paragogic. 
“Rock”  ( —  isur ),  Exod.  xvii.  6.  “Flint,”  so  St.  Jerome  and 
Gesenius.  v.  1-9.  We,  on  our  part,  have  no  claim,  but  Thy  glory 
is  at  stake,  v.  2-10.  St. Jerome,  “  Lest  [Let  not]  the  Gentiles  say” 
(Ne  dicant,  <Src.).  v.  3-1 1.  LXX.  (Cod.  Vatican.),  “But  our 
God  in  heaven  and  on  earth  has  done  whatsoever  He 
pleased,”  followed  by  several  old  Latin  Psalters.  “  Fools  to 
think  that  our  God,  the  Almighty,  is  as  one  of  their  lifeless 
idols!”  v.  7-15.  Lit.,  “[As  for]  their  hands,  they  cannot 


PSALM  1 14  (ll6). 


491 


handle ;  their  feet,  they  cannot  walk ;  [far  from  being  capable 
of  articulate  speech],  they  cannot  utter  a  sound  with  their 
throat.”  St.  Jerome,  “non  sonabunt,”  literal  rendering  of  LXX. 
ov  (f>o)V7jo-ov(nv ,  ou  phonecsousin.  v.  8-16.  “Like  to  them,”  cf. 
Rom.  i.  21.  vv.  9-17 — n-19.  “Israel,”  the  people  at  large; 
“Aaron,”  the  clergy;  “Fearers  of  YH“,”  proselytes,  or  the 
worshippers  of  God  among  the  heathen,  or  the  whole  of  the 
chosen  race.  “  Proselytes  ”  are  frequently  mentioned  in  Acts 
(cf.  Acts  x.  2 ;  xiii.  16,  43,  50).  On  some  Latin  epitaphs, 
“  Metuens  ”  ( —  fearing)  is  the  designation  of  a  proselyte  of  the 
gate.  “Shield;”  St.  Jerome,  with  Vulgate,  “protector;”  he 
renders  “trust”  in  Present  Indicative,  “confidit,”  “confidunt” 
(“trusts,”  “they  trust”).  v.  12-20.  “He  (who  hitherto)  has 
been  mindful  of  us,  will  bless.”  vv.  14,  15-22,  23.  The  change 
of  pronoun  (you)  is  best  explained  by  supposing  that,  at  v.  12, 
a  choir  of  priests  intervenes  with  a  blessing,  v.  14-22.  In  text, 
“  May  YH“  add  upon  you,  upon  you  and  upon  your  children,” 
impart  His  blessings  still  more  plentifully;  St.  Jerome,  “Addat 
Dominus  super  vos,”  &c.,  literally  with  LXX.  and  Vulgate, 
v.  15-23.  “Maker  of  .  .  .  and  earth,”  hence,  unlike  the  lifeless  idols, 
mighty  to  grant  all  our  petitions,  vv.  16 — 18-24 — 26.  Perhaps, 
the  response  of  the  people.  In  “  heaven  ”  His  glory  is  made 
manifest.  “But  the  earth,”  &c.,  therefore  will  we,  who  dwell  on 
the  earth,  pay  Him  ceaseless  homage.  “Silence;”  so  too 
St.  Jerome,  “silentium,”  diimah  —  silence,  the  place  of  silence  = 
Hades,  the  nether-world.  In  Latin,  the  dead  are  called  “  silentes  ” 
(silent-ones).  Ibn  Ezra  prefers  “  excision  ”  (cutting  off),  the  place 
where  men  are  cut  off  from  communion  with  the  living,  from  the 
solemnities  of  common  worship. 


PSALM  1 14  (1 16). 

1.  I-love,  because  Yc?H- 
WrH  hears  my  voice  [and] 
my  supplications, 

2.  Because  He  -  has  - 
inclined  His  ear  to  me ; 


PSALM  1 14  ( 1 16). 

Alleluia.  1.  I-love,  because 
the  Lord  hearkens  to  the 
voice  of  my  supplication, 

2.  Because  He  -  has  -  in¬ 
clined  His  ear  to  me  :  There- 


492 


PSALM  I  I  5. 


Therefore  in  my  days  (i.e., 
as  long  as  I  live)  will- 1 -call 
[upon  Him]. 

3.  The  cords  of  death 
compassed  me,  And  the 
pains  of  Sheol  found  me 
[got-hold  of  me] :  Distress 
and  sorrow  did-I-find  ; 

4.  Then  I-called-upon  the 
Name  of  YrzHWAH  :  “  Pray, 
YHWH,  deliver-Thou  my 
soul.” 

5.  Gracious  is  YHWH, 
and  just :  Yea,  our  God  is 
compassionate. 

6.  Y<?HW<?H  keeps  the 
simple :  I-was-brought-low, 
but  He-saved  me  [or,  helped 
me]. 

7.  Return,  my  soul,  to  thy 
rest :  For  YHWH  has-dealt- 
bountifully  with  thee. 

8.  For  Thou-hast-deliver- 
ed  my  soul  from  death, 
Mine  eye  from  tears :  My 
foot  from  stumbling. 

9.  I  -  will  -  walk  before 
YHWH  :  In  the  lands  of  the 
living. 


10-1.  I-believe,  for  I-will- 
speak  :  I  was  -  afflicted 

exceedingly. 


fore  will-I-call  [upon  Him] 
while  I-live. 

3.  The  pangs  of  death 

compassed  me,  And  the 
perils  of  the  nether-world 
[of  the  grave  (?)]  found  me  : 
Affliction  and  sorrow  did-I- 
find  ; 

4.  Then  I  -  invoked  the 
Name  of  the  Lord  :  O  Lord, 
deliver  my  soul. 

5.  The  Lord  is  merciful 

and  just:  Yea,  our  God 

shows-tender-pity. 

6.  The  Lord  guards  little- 
ones  :  I  -  was  -  brought  -  low, 
but  He-delivered  me. 

7.  Return,  my  soul,  to  thy 
rest :  For  the  Lord  has- 
dealt-kindly  with  thee. 

8.  For  He-has-rescued  my 

soul  from  death,  Mine  eyes 
from  tears  :  My  feet  from 

slipping. 

9.  I  will-be-well-pleasing 
to  the  Lord,  In  the  land  of 
the  living. 

PSALM  1 15 

(in  LXX.  and  Vulgate). 

Alleluia.  10.  I-believed, 
Wherefore  I-have-spoken  : 
But  I  was  exceedingly 

afflicted. 


PSALM  ( 1 1  5). 


493 


1 1- 2.  I  said  in  mine 
alarm  :  Every  man  is  a  liar. 

12- 3.  How  shall-I-return 
to  YaHWeH  :  All  His 
benefits  to  me  ? 

13- 4.  I-will-lift-up  the 
cup  of  salvations  :  And  I- 
will-call  upon  the  Name  of 
YHWH. 

14- 5.  My  vows  to  YHWH 
will-I-pay  :  Oh  that  [it  may 
be]  before  all  His  people  ! 

15- 6.  Precious  in  the  eyes 
of  YaHWeH  :  Is  the  death 
of  His  pious-ones. 

16- 7.  Ah!  I  pray,  YHWH, 
for  I  am  Thy  servant,  I  am 
Thy  servant,  the  son  of  Thy 
handmaid  :  Thou  -  hast  - 
loosed  my  bonds  ; 

17- 8.  To  Thee  will  -  I  - 
sacrifice  the  sacrifice  of 
thanksgiving :  And  I-will- 
call  -  upon  the  Name  of 
YHWH. 

18- 9.  My  vows  will- 1 -pay 
to  YHWH  :  Oh  that  [it  may 
be]  before  all  His  people  ! 

19- 10.  In  the  courts  of 
the  house  of  Y^HW^H,  In 
the  midst  of  thee,  Jerusalem. 
Halalu-YaH  ! 


11.  I  said  in  mine  amaze¬ 
ment  :  Every  man  is  a  liar. 

12.  What  can-I-return  to 
the  Lord  :  For  all  that  He- 
has-done  for  me  ? 

13.  I-will-take  the  cup  of 
salvation:  And  - 1  -  will  -  call 
upon  the  Name  of  the  Lord. 

14.  I-will-pay  my  vows  to 
the  Lord :  Before  all  His 
people. 

1 5.  Precious  in  the  sight 
of  the  Lord  :  Is  the  death 
of  His  saints. 

16.  O  Lord,  I  am  indeed 
Thy  servant,  I  am  Thy 
servant,  and  the  son  of  Thy 
handmaid  :  Thou-hast-burst 
my  bonds  asunder  ; 

17.  I-will-sacrifice  to  Thee 
a  victim  of  praise:  And  I- 
will-call-upon  the  Name  of 
the  Lord. 

18.  I-will-pay  my  vows  to 
the  Lord  :  Before  all  His 
people  ; 

19.  In  the  courts  of  the 
house  of  the  Lord,  In  the 
midst  of  thee,  Jerusalem. 


According  to  their  wont,  LXX.  and  Vulgate  have  transferred 
the  final  “  Alleluia  ”  of  the  foregoing  Psalm  to  the  beginning  of 
this.  St.  Jerome  and  Syriac  agree  with  the  Hebrew,  which  deals 
with  Psalms  1 14,  1 15  (Vulgate  reckoning)  as  one  Psalm  (Ps.  cxvi.). 
Symmachus  and  the  Arabic  follow  LXX.  and  Vulgate.  The  dat 


494 


PSALM  1 1  5. 


and  author  cannot  be  ascertained.  In  all  probability,  the  Psalm 
(both  Psalms  [?])  is  post-Exilic. 

v.  1.  “I  love,”  better  than  “I  loved,”  as  denoting  continu¬ 
ance;  supply  “the  Lord,”  “Him,”  “because  He  has  heard,”  &c. 
Cf.  Ps.  xvii.  (18)  2.  Syriac,  Arabic,  Armenian,  Rashi,  and  Aben 
Ezra,  “  I  earnestly  desired  that  the  Lord  would  hearken,”  &c. 
“My  voice”  (« qoli );  Aben  Ezra  quotes  the  opinion  that  the 
suffixed  i  (to  qol ,  meaning  my)  is  merely  paragogic,  and  so  renders, 
as  in  LXX.,  Vulgate,  and  St.  Jerome,  “the  voice  of  my  suppli¬ 
cations.”  Aben  Ezra,  “my  voice  [in]  my  supplications.”  v.  2. 
“  I  will  call,”  i.e.,  lift  up  the  voice  of  thanksgiving,  strains  of 
praise,  cf.  Ps.  xvii.  (18)  4.  v.  3.  “Pains  of  Sheol,”  the  straits, 
the  distresses  of  the  grave  (  =  angustice  sepulchri ).  v.  4.  Deliver¬ 
ance,  either  from  individual  peril,  or  from  the  threatened 
absorption  of  Israel’s  nationality  by  the  surrounding  heathenism, 
during  the  Captivity.  v.  6.  “  Simple,”  the  guileless ;  LXX., 
“infants;”  St.  Jerome  and  Vulgate,  “  little-ones,”  whose  faith 
and  trust  in  God  are  child-like,  cf.  St.  Matt.  xi.  25.  v.  7.  Z/V., 
“into  thy  rests;”  “rests,”  emphatic,  as  connoting  his  several 
toils  and  perils,  v.  9.  “Walk”  with  (before)  God;  Gesenius, 
“to  walk  in  truth  and  uprightness,”  “to  lead  a  life  pleasing  to 
God,”  hence,  the  Old  Itala,  “  complacebo  ante  Dominum  ” 
( =  “  I  will  be  well-pleasing  in  the  sight  of  the  Lord  ”).  The 
verses  of  Ps.  115  (LXX.  and  Vulgate  reckoning)  are  numbered  in 
Vulgate  as  if  it  were  a  continuation  of  the  preceding  Psalm, 
whereby  the  following  connection  is  suggested :  Despite  the 
dangers  that  threatened  me,  my  faith  and  trust  were  so  firm, 
that  though  “greatly  afflicted,”  “I  spoke,”  as  in  v.  9.  “Speak 
I  will,”  “speak  I  must,”  LXX.;  St.  Jerome,  “Therefore  did  I 
speak,”  as  in  2  Cor.  iv.  13.  v.  2-1 1.  “In  my  haste,”  “hasty 
flight;”  [?]  St.  Jerome,  “in  stupore  meo  ”  (in  my  stupefaction, 
amazement) ;  Symmachus,  ahrjixov w,  adeemonon  (being  in  a  state 
of  anguish,  of  great  anxiety);  LXX.,  “in  mine  ecstasy”  (eKo-Tao-a, 
ekstasei),  i.e .,  when  beside  myself  with  fear,  or  distress.  “All 
mankind  lying  (a  liar),”  not  to  be  relied  upon,  God  alone  is  my 
stay;  alluded  to,  Rom.  iii.  4.  v.  4-13.  “Cup  of  salvations ,”  so 
in  text.  Many  see  here  an  allusion  to  the  “  cup  of  blessing  ”  at 
the  Passover  supper,  or  to  a  ritual  peculiarity  of  the  thank- 


PSALM  II 6  ( 1 17). 


495 


offering.  Others  understand  by  “  cup  ”  the  lot,  the  portion, 
whether  prosperous,  or  otherwise,  assigned  by  Providence,  “  I  will 
gratefully  accept  and  acknowledge  the  blessings  allotted  to  me.” 
v.  5-14.  “Vows”  to  offer  sacrifices.  “Oh  !  may  it  be,”  &c.,  the 
rendering  Gesenius  (s.v.  Heb.  Lex.)  gives  to  the  particle  of 
entreaty  (in  text,  na),  cf.  English  “now” — “Ah!  do  now.” 
v.  6-13.  “Precious,”  both  in  its  usual  meaning,  and  implying 
that  it  is  no  slight  matter  in  God’s  estimation,  v.  7-16.  “Aht 
now  YH“  [hear  me];”  St.  Jerome,  “Obsecro,  Domine,  quia,”  &c. 
(“  I  beseech  [Thee],  O  Lord,  because,”  &c.) ;  Aben  Ezra  and 
Qimchi,  “  O  Lord,  truly  I  am,”  Szc.  “  Quia  ”  (for,  because)  may 
refer  to  the  final  clause,  “  Because  I  am  Thy  servant,  .  .  .  Thou 
hast  loosed,”  &c.  v.  10-19.  “Jerusalem;”  the  apostrophe  may 
express  that  it  was  endeared  to  the  poet,  by  long  absence — exile 
in  Babylon  (?). 


PSALM  1 16  ( 1 17). 

1.  Praise  YaHWtH,  all  ye 
nations  :  Laud  Him,  all  ye 
peoples. 

2.  For  His  loving  good¬ 
ness  is  -  mightily  -  shown 
towards  us  :  And  the  faith¬ 
fulness  of  YHVVH  [endures] 
for  ever.  Halalu-YaH. 


PSALM  1 16  (1 17). 

Alleluia.  1.  Praise  the 
Lord,  all  ye  nations  :  Laud 
Him,  all  ye  peoples.  (Rom. 
xv.  11.) 

2.  For  His  mercy  is 
firmly-established  over  us : 
And  the  truth  of  the  Lord 
endures  for  ever. 


In  several  Hebrew  MSS.  this  Psalm  is  joined  with  the  follow¬ 
ing.  Israel’s  history  is  a  continuous  manifestation  of  God’s 
loving-goodness,  and  faithfulness  to  the  promises  made  to  the 
Fathers  (cf.  Gen.  xii.  2,  3;  xxii.  18;  Gal.  iii.  16).  The  “nations” 
=  “  the  peoples  ”  =  the  Gentiles  are  invited  to  join  in  grateful 
praise.  As  interpreted,  Rom.  xv.  n,  it  is  a  prophecy  of  the  call 
of  the  Gentiles.  Qimchi  acknowledges  its  Messianic  import, 
and  parallels  it  with  Soph.  (Zeph.)  iii.  9,  10. 

v.  2.  Lit.,  “  His  loving-goodness  is-strong  (strengthened)  upon 
us  (over  us);”  St.  Jerome,  “confortata  est  ”  (is  strengthened), 


496 


PSALM  I  17  ( 1 1 8). 


cf.  Ps.  cii.  (103)  11  ;  Syriac  (in  Walton’s  Polyglot,  rendered 
“invaluit  erga  nos”),  “is  become  mighty  towards  us.”  “Towards 
us  •  ”  “  us  ”  may  refer  to  God’s  dealings  with  Israel,  or  to  both 
Jews  and  Gentiles,  who  are  to  coalesce,  and  to  form  but  one 
people  of  God  (cf.  Rom.  x.  12).  The  “Alleluia”  belongs  to  the 
foregoing  Psalm. 


PSALM  117  ( 1 1 8). 

1.  Give-thanks  to  Y#H- 
W<?H,  for  He  is  good  :  For 
His  loving  -  kindness  [en¬ 
dures]  for  ever. 

2.  Let  Israel  now  say : 
That  His  loving  -  kindness 
[endures]  for  ever. 

3.  Let  the  house  of  Aaron 
now  say :  That  His  loving¬ 
kindness  [endures]  for  ever. 

4.  Let  them  now  that- 
fear  YHWH  say:  That  His 
loving  -  kindness  [endures] 
for  ever. 

5.  Out  of  straitness,  I- 
cried  to  Y#H  :  Y^H  answer¬ 
ed  me  [by  setting  me]  in  a 
large-place. 

6.  YHWH  is  for  me,  I- 

will-not-fear :  What  can 

man  do  to  me  ?  (Heb.  xiii.  6.) 

7.  YHWH  is  for  me, 
among  them-that-help  me  : 
And  I,  I-shall-see  [my  de¬ 
sire]  upon  them-that-hateme. 

8.  Good  (i.e.,  better)  is  it 


PSALM  1 1 7  (11 8). 

Alleluia.  1.  Give-thanks 
to  the  Lord,  for  He  is  good  : 
For  His  mercy  [endures]  for 
ever. 

2.  Let  Israel  now  say : 
That  He  is  good,  that  His 
mercy  endures  for  ever. 

3.  Let  the  house  of  Aaron 
now  say :  That  His  mercy 
endures  for  ever. 

4.  Let  them  now  that 
fear  the  Lord  say :  That 
His  mercy  endures  for  ever. 

5.  Out  of  distress  I  - 
called-upon  the  Lord  :  And 
the  Lord  hearkened  to  me, 
[and  brought  me]  into  a 
broad-place  (i.e.,  set  me  at 
large). 

6.  The  Lord  is  my  helper  : 
I-will-not  fear  what  man  can- 
do  to  me. 

7.  The  Lord  is  my  helper  : 
Therefore  shall-I-look  upon- 
mine  enemies. 

8.  It  is  better  to  trust  in 


PSALM  I  17  ( I  1 8). 


497 


to-take-refuge  in  YHWH  : 
Than  to  trust  in  man  : 

9.  Better  is  it  to-take- 
refuge  in  YtfHWYH  :  Than 
to  trust  in  princes. 

10.  All  nations  compassed 
me  about :  [It  is]  by  the 
Name  of  YHWH  that  I- 
have-cut-them-off. 

11.  They  compassed  me 
about,  yea,  they-compassed 
me  about :  [It  is]  by  the 
Name  of  YHWH  that  I- 
have-cut-them-off. 

12.  They-compassed  me 
about  like  bees.  They-are- 
extinguished  like  a  fire  of 
thorns  :  [It  is]  by  the  Name 
of  YHWH  that  I-have-cut- 
them-off. 

13.  Thou-didst-thrust  sore 
at  me,  that  I-might-fall  :  But 
YaHWeH  helped  me. 

14.  My  strength  and  my 
song  is  YaH  :  And  He-is- 
become  my  salvation.  (Exod. 
xv.  2  ;  Isai.  xii.  2.) 

15.  The  voice  of  joyous- 
song  and  salvation  is  in  the 
tents  of  the  just :  The  right- 
hand  of  YHWH  does  vali¬ 
antly  [lit.,  achieves  strength]. 

16.  The  right  hand  of 
YHWH  is -exalted:  The 
right-hand  of  YHWH  does 
valiantly. 


the  Lord  :  Than  to  trust  in 
man  : 

9.  It  is  better  to  hope  in 
the  Lord  :  Than  to-put-any- 
trust  in  princes. 

10.  All  nations  compassed 
me  about :  But  in  the  Name 
of  the  Lord  I-was  avenged 
on  them. 

11.  They  completely  com¬ 
passed  me  about :  But  in  the 
Name  of  the  Lord  I-was- 
avenged  upon  them. 

12.  They-svvarmed-about 
me  like  bees,  They  -  burst 
into-flame  like  fire  among 
thorns  :  But  in  the  Name  of 
the  Lord  I-was-avenged  on 
them. 

13.  I  was  indeed  sore 
pushed  that  I-might-fall  : 
But  the  Lord  upheld  me. 

14.  The  Lord  is  my 
strength  and  my  song-of- 
praise :  And  He-is  become 
my  salvation. 

1 5.  The  voice  of  exultation 
and  of  salvation  [is  heard] 
in  the  tents  of  the  just. 

16.  The  right-hand  of  the 
Lord  has-wrought  mightily, 
The  right-hand  of  the  Lord 
has-exalted  me :  The  right 
hand  of  the  Lord  has 
wrought  mightily. 


GG 


493 


PSALM  1 17  ( I  1 8). 


1 7.  I  shall  not  die,  nay, 
I-shall-live  :  And  declare  the 
works  of  YaH. 

t8.  YaH  has  -  chastened 
me  severely :  But  He-has- 
not  given  me  over  to 
death. 

19.  Open  -  ye  to  me  the 
gates  of  justice:  I-will-go 
into  them,  I-will-give-thanks 
to  YaH. 

20.  This  is  the  gate  of 
YHWH  :  Just-men  shall- 
enter  into  it. 

21.  I-will-give-thanks  to 
Thee,  for  Thou-hast-answer- 
ed  me  :  And  art-become  my 
salvation. 

22.  The  stone  the  builders 
rejected  :  Is  -  become  the 
head  of  the  corner.  (St.  Matt, 
xxi.  42,  43  ;  Acts  iv.  II,  12.) 

23.  This  is  from  YaH- 
WAH  :  It  is  marvellous  in 
our  eyes. 

24.  This  is  the  day  Y^H- 
WYH  has  -  made  :  Let  -  us  - 
exult  and  be-glad  therein. 

25.  I-pray,  YHWH,  save- 
now  :  I-pray,  YHWH,  send- 
now  prosperity  ! 

26.  Blessed  is  [be]  he 
that-comes  in  the  Name  of 
YHWH  :  We-have-blessed 
you  from  the  house  of 
YHWH. 

27.  YHWH  is  God,  and 
shows  us  light :  Bind  the 


1 7.  I  shall  not  die,  but 
live  :  And  recount  the  works 
of  the  Lord. 

18.  The  Lord  has-chasten- 
ed  me  sore  :  But  He  has  not 
given  me  over  to  death. 

19.  Open  to  me  the  gates 
of  justice  :  I  -  will  -  go  into 
them,  and  will-give-thanks 
to  the  Lord. 

20.  This  is  the  gate  of 
the  Lord :  Just-men  shall- 
enter  into  it. 

21.  I-will-give-thanks  to 
Thee,  for  Thou-hast-heark- 
ened  to  me  :  And  art  become 
my  salvation. 

22.  The  stone  which  the 
builders  rejected,  the  same 
is  become  the  head  of  the 
corner. 

23.  This  is  done  by  the 
Lord  :  And  it  is  marvellous 
in  our  eyes. 

24  This  is  the  day  which 
the  Lord  has-made  :  Let-us- 
exult  and  be-glad  in  it. 

25.  O  Lord,  save  [me] 
now :  O  Lord,  send  now 
prosperity  ! 

26.  Blessed  is  he  that 
comes  in  the  Name  of  the 
Lord  :  We-have-blessed  you 
from  the  house  of  the  Lord. 
(St.  Matt.  xxi.  9.) 

27.  The  Lord  is  God,  and 
He  -  has  -  shone  upon  us  : 


PSALM  II 7  (i  I  8). 


499 


sacrifice  with  cords  as  far  as 
the  horns  of  the  altar. 

28.  Thou  art  my  God, 
and  I  will  give  Thee  thanks  : 
My  God,  I-will-extol  Thee. 


29.  Give-thanks  to  YaH- 
W>H,  for  He  is  good  :  For 
His  loving  -  kindness  [en¬ 
dures]  for  ever. 


Appoint  a  solemn  day  with 
thick-branches  ;  even  to  the 
horns  of  the  altar. 

28.  THOU  art  my  God, 
and  I  will-give  Thee  thanks  : 
Thou  art  my  God,  and  I 
will  extol  Thee.  [I  will  give 
Thee  thanks,  for  Thou  hast- 
hearkened  to  me,  and  art 
become  my  salvation.] 


29. 

Give 

thanks  to 

the 

Lord, 

for  He  is  good  : 

For 

His 

mercy 

[endures] 

for 

ever. 

This  Psalm  is  obviously  a  thanksgiving-hymn,  composed  in 
the  post-Exilic  period,  and,  as  may  be  gathered  from  vv.  19,  20, 
26,  27,  for  some  occasion  connected  with  the  rebuilding  of  the 
Temple.  Four  different  occasions  have  been  assigned  :  (1)  The 
feast  of  Tabernacles  in  the  seventh  month  of  the  year  of  the 
Return  (1  Esdras  (Ezra)  iii.  1- — 4.  Ewald).  (2)  The  laying  of 
the  foundation-stone  of  the  Zorobabelian  Temple  in  the  second 
month  of  the  second  year  (1  Esdras  iii.  8 — 13).  But  cf.  vv.  19, 
20  ;  as  Hengstenberg  observes,  there  would  have  been  no  gates 
at  that  time.  (3)  The  dedication  of  the  Temple  in  the  twelfth 
month  of  the  seventh  year  of  Darius  (1  Esdras  vi.  15 — 18). 
(4)  The  celebration  of  “  Tabernacles  ”  recorded  in  2  Esdras 
(Nehem.)  viii.  13 — 18.  The  Psalm  presupposes  the  completion 
of  the  Temple  (vv.  19,  20)  ;  the  “corner-stone”  of  v.  22  were  else 
inexplicable.  The  use  of  the  Psalm  in  the  ritual  of  the  second 
Temple  points  to  the  conclusion  that  it  was  written  for  the  feast 
of  Tabernacles,  and  further  explanations  will  favour  the  proba¬ 
bility  that  the  first  feast  of  Tabernacles,  after  the  completion  of 
the  Temple-building  (2  Esdras  viii.),  was  the  occasion  of  its 
composition. 

v.  1.  “  For  He  is  good,”  the  refrain  of  the  thanksgiving  sung  at 
laying  the  foundation-stone  (Esdras  (Ezra)  iii.  11).  In  Cod.  Vat. 
of  LXX.,  “  For  He  is  good  ”  is  repeated  in  vv.  2,  3,  4 ;  in  Vulgate, 


500 


PSALM  II/  ( I  1 8). 


in  v.  2  only.  “Nunc”  (now)  of  St.  Jerome  and  Vulgate,  in 
LXX.  Sr/,  dee ,  renders  -nd  of  text,  a  particle  of  entreaty,  warning, 
encouragement.  v.  5.  “Out  of  straitness  .  .  .  YaH  answered 
me  [and  brought  me]  into  a  wide-space,”  i.e.,  into  freedom  from 
distress,  contrasted  with  a  cramped  condition,  bondage,  captivity ; 
LXX.,  el?  7r\arv<T/idv,  eis  platysmo n  (into  widening,  enlargement ; 
“set  me  at  large”),  cf.  Ps.  xvii.  (18)  20.  vv.  6,  7.  “YH“  to  me;” 
St.  Jerome,  “Thou  art  my  Lord,”  in  v.  6.  “To  me”  =  “Mine,” 
“for  me,”  “on  my  side.”  “What  can  man,”  &c.,  cf.  Ps.  Iv.  (56) 
5,  11.  vv.  8,  9.  “Good  is  it”  (  =  “  Better  is  it”),  necessitated  in 
Hebrew,  by  the  lack  of  a  form  for  the  comparative.  “Trust  in 
man,  ...  in  princes,”  an  allusion  to  the  hostility  of  the  border 
tribes,  of  the  Persian  officials,  during  the  rebuilding  of  the 
Temple.  The  work  begun  under  Cyrus,  was  threatened  under 
his  successor,  suspended  under  pseudo-Smerdis,  and  resumed 
only  at  the  accession  of  Darius,  v.  10.  “They  compassed  me 
about,”  “all  nations,”  the  border-tribes  with  their  continual  and 
obstinate  hostility,  further  emphasized  by  the  four-fold  repetition 
of  “  compassed  me.”  “  I-will-cut-them-off,”  better  rendered  by 
the  Imperfect,  with  the  implied  notion  of  an  action  that  is  con¬ 
tinuous  ;  LXX.,  r]ixwd[xr]v,  eemynameen  (I  repulsed,  took  vengeance 
on) ;  St.  Augustine,  St.  Jerome,  the  Roman,  Milanese,  and  Verona 
Psalters  follow  LXX.,  and  have,  with  correct  Latinity,  “  ultus  sum 
eos  ”  (  =  I  avenged  myself  upon  them),  omitting  the  in  ( in  eos)  of 
Vulgate.  “  Quia  ”  ultus  sum  of  St.  Jerome  and  Vulgate  is  omitted 
in  LXX.  and  Anglican  Versions;  it  corresponds  to  ki  in  text, 
which  may  be  rendered,  “in  truth,”  “indeed,”  “surely.”  Targum 
and  Qimchi  suppose  an  ellipsis  of  “  (I  hope)  that  in  the  Name  of 
YH“  I  shall  cut  them  off.”  By  others,  “The  Name  of”  is  taken 
for  an  oath  :  “  And  by  the  Name  of  ...  (I  swear)  that  I  will 
cut  them  off.”  v.  12.  “Bees,”  cf.  Deut.  i.  44;  Isai.  vii.  18. 
“Extinguished,”  so}  St.  Jerome,  Targum,  Aquila,  Symmachus. 
LXX.  have  rendered  freely,  “  Fire  of  thorns,”  blazing  up  as 
violently  and  quickly,  and  as  quickly  dying  out.  v.  13.  Probably 
addressed  to  some  particular  enemy.  Lit.,  “To  push”  ( =  by 
pushing — Latin  Gerund  in  -do),  “  Thou  pushedst  me  to  fall  ” 

( =  “ to  falling” — Latin  Gerund  in  -dum).  Here  and  in  v.  18 
(“To  chasten  [  =  chastening]  YH“  chastened  me”),  the  Hebrew 


PSALM  II 7  ( I  1 8). 


501 


idiom  prefixes  the  Infinitive  absolute  to  a  finite  verb  of  the  self¬ 
same  meaning,  to  increase  the  emphasis,  to  express  the  intensity 
of  the  action  :  “  I  was  violently  pushed,”  “  He  chastened  me 
severely.”  v.  14.  “My  song ”  =  the  theme  of  my  song;  cf.  Isai. 
xii.  2.  v.  15.  “Tents”  suggests,  at  least,  the  feast  of  Tabernacles. 
“Valiantly,”///.,  “has  done  strength,”  a  frequent  Semitic  idiom; 
the  noun  in  Accusative  is  construed  adverbially.  This  last  clause 
of  v.  15  should,  as  in  Vulgate,  be  placed  in  the  next  verse,  16, 
to  which  it  obviously  belongs,  v.  19.  “Gates  of  the  Temple, 
wherein  the  just  God,  who  by  His  worship  justifies  His  people, 
deigns  to  dwell,”  cf.  v.  20,  “The  just  shall  enter  into  it;”  Pss. 
v.  6;  xiv.  (15)  1,  2;  xxiii.  (24)  3 — 6;  Isai.  xxvi.  2.  A  suggestion 
here  of  a  procession  to  the  Temple;  behind  the  closed  gates 
whereof,  a  choir  of  priests  respond  to  the  people  ascending  the 
Temple-Mount,  v.  22.  With  the  following  verse,  applied  by  the 
Christ  to  Himself  (cf.  St.  Matt.  xxi.  42 — 44;  St.  Mark  xii.  10,  n  ; 
St.  Luke  xx.  17  ;  by  St.  Peter,  Acts  iv.  13  ;  1  St.  Peter  ii.  7).  In 
his  commentary  on  Mich.  v.  2,  Rashi  quotes  this  verse  as 
Messianic;  so  too  the  Targum.  Isai.  xxviii.  16  connects  this 
Psalm  with  the  frequent  references  to  “  the  corner-stone  ”  (cf.  also 
Eph.  ii.  20)  in  the  New  Testament.  Its  suitableness  to  the 
occasion  for  which  it  was  composed  is  a  further  proof  of  its 
Messianic  import.  The  miraculous  restoration  of  Israel’s  nationality 
and  worship  (see  v.  23)  inspired  the  expression  of  the  Messianic 
hope,  that,  despite  the  efforts  of  hostile  powers,  the  chosen  race 
would  unite  to  itself  the  heathen  masses  in  the  knowledge  and 
service  of  the  true  God,  and  the  occasion  to  which  the  Psalm  is 
naturally  referred,  viz.,  the  restoration  of  the  Temple  and  of  its 
rites,  could  but  quicken  the  consciousness  of  their  destiny  and 
future  relation  to  the  Gentiles,  v.  24.  Hence  the  assignment  of 
the  Psalm  to  Sunday  Prime,  “  the  Lord’s  Day,”  the  weekly  com¬ 
memoration  of  the  Resurrection.  Hence  the  constant  repetition 
of  v.  24  during  the  Easter  Octave.  “In  it”  =  on  it,  or,  “on  its 
account.”  vv.  25,  26.  See  St.  Matt.  xxi.  9;  St.  Mark  xi.  10; 
St.  Luke  xix.  38;  St.John  xii.  13.  “Save  me”  [“me”]  occurs 
neither  in  text,  nor  in  LXX.,  nor  in  St.  Jerome.  Hoslu  " a-nna, 
more  familiar  to  us  in  its  Greek  transliteration,  “Hosanna,” 
blended  with  the  Seraphic  hymn  in  the  Divine  Liturgy  =  “  Save- 


502 


PSALM  1 17  ( 1 1 8). 


now,”  “Save,  I  pray,”  “Prosper  (  =  send  prosperity)  now,”  i.e., 
“  Prosper,  I  pray.”  This  verse  was  sung  once  on  each  of  the 
first  six  days  of  Tabernacles,  when  the  altar  of  holocausts  was 
solemnly  compassed.  On  the  seventh  day  (called  “the  great 
Hosannah  ”),  the  altar  was  compassed  seven  times ;  and  not  only 
the  prayers  for  the  festival,  but  the  palm-branches  ( lulabim ),  with 
the  myrtles  attached  thereto,  were  called  “  Hosannas.”  With 
this,  and  v.  26,  the  multitude  greeted  Jesus  as  the  Messias, 
showing  thereby  that  this  Psalm  was  at  that  time  held  to  be 
Messianic.  From  the  Midrash  we  learn  that  v.  26  was  the 
customary  welcome  of  the  people  of  Jerusalem  to  the  pilgrim- 
bands  coming  up  for  the  feasts,  v.  26.  If  rendered  according  to 
accents,  “Blessed  in  the  Name  of  YH“  be  he  that  comes;”  i.e., 
the  people  coming.  This  may  be  taken  as  the  blessing  of  the 
priests  standing  in  “  the  House  ”  to  bless  those  that  entered. 
Cf.  the  formula  of  blessing,  Numb.  vi.  23 — 26;  notice  the  three¬ 
fold  repetition  of  the  Incommunicable  Name,  here,  as  in  the 
text  referred  to.  v.  27.  “Shows  us  light,”  cf.  “Make  His  face 
shuie  [  =  “give  light,”  the  same  verb  as  here]  upon  thee  ”  (Numb, 
vi.  25).  “  Show  light,”  by  beaming  upon  us  as  our  Deliverer  from 
bondage,  by  restoring  our  worship,  at  once  our  joy  and  our  glory. 
There  may  also  be  here  an  allusion  to  the  Shekhtnah ,  or  light 
betokening  the  Divine  indwelling,  which,  it  was  hoped,  would 
hallow  this  second  Temple  as  it  did  that  of  Solomon  (3  (1)  Kings 
viii.  n).  The  second  hemistich  is  variously  rendered  :  Targum, 
“  Bind-ye  the  lamb  for  the  festal  sacrifice  with  chains  [cords  (?), 
leaves  (?)],  while  you  offer  it,  and  shed  its  blood  on  the  horns  of 
the  altar ;  ”  Syriac,  “  O  Lord  our  God,  bring  us  light,  and  bind- 
Thou  our  solemnities  with  chains  even  to  the  horns  of  the 
altar;”  St.  Jerome,  “The  Lord  is  God,  and  has-appeared  to  us 
( =  e7re<£av€v  rj/xlv,  epepha?ien  heeniin ,  of  LXX.) — -frequentate  solem- 
nitatem  in  frondosis  usque  ad  cornua  altaris ”  (“celebrate  in 
crowds  the  solemn  feast  with  leafy  [boughs],  as  far  as  the  horns  of 
the  altar”),  which  is  hardly  different  from  LXX.,  Symmachus 
transposing  the  preposition  (in,  with),  ^wSrjo-are  eV  Travyyvpa 
■n-vKao-fiaTa,  Syndeesate  en  paneegyrei pykasmata  (LXX.,  h  rof?  ttvko.- 
lovcnv,  en  tois  pykazousin — Bind-together  on  the  public  holiday 
thickly-covered  [branches,?]).  Neither  Symmachus  nor  LXX.  can 


PSALM  1 1 8  (119). 


503 


be  understood  to  refer  to  compact  crowds  of  men,  or  of  victims. 
But  in  confrequentationibus,  in  frequentationibus,  of  most  of  the 
old  Latin  Psalters,  can  bear  no  other  meaning.  For  rendering  of 
LXX.,  cf.  Ezech.  xix.  11  ;  xx.  28,  &c.  But  to  the  text:  chagh  = 
(1)  a  festival;  in  Talmud  mostly,  that  of  Tabernacles;  (2)  a 
festal  sacrifice,  or  victim,  so  Exod.  xxiii.  18;  Mai.  ii.  3.  The 
word  rendered  “cords”  (  =  etymologically,  “something  inter¬ 
woven,  intertwined”);  hence  (1)  “a  rope,”  “bonds;”  (2)  “ a 
braid ,  or  wreath  of  small  rods  woven  together;”  (3)  “a  branch 
with  thick  foliage”  (Ezech.  xix.  11;  xxxi.  3,  10,  14).  “Altar,” 
without  an  adjunct,  invariably  denotes  the  altar  of  holocausts. 
The  text  probably  means,  “  Bind  with  cords  the  festal-victims 
[which,  on  account  of  their  number,  reach]  as  far  as  the  horns  of 
the  altar  (?).”  v.  28.  “I  will-give  thanks  .  .  .  salvation,”  a  repe¬ 
tition  of  v.  21,  wanting  in  text,  Targum,  Syriac,  St.  Jerome,  and 
in  LXX.  and  Origen’s  Hexapla. 


PSALM  1 1 8  ( 1 19).  PSALM  118  (119). 

Aleph  =  Ox,  stands  for  the  slight  and  involuntary  aspiration  needed  for  the 
utterance  of  a  vowel  unattended  by  a  consonant,  as  h  in  hour ;  trans¬ 
literated  here  by  the  Greek  (’). 


1.  The  blessednesses  of 
(i.e.,  Blessed  are)  the  upright 
in  way :  That  walk  in  the 
Law  of  YaUWeH. 

2.  O  the  blessednesses  of- 
them-  (i.e.,  Blessed  are  they) 
that-keep  His  Testimonies: 
That-seek  Him  with  the 
whole  heart. 

3.  They  also  do  no  ini¬ 
quity :  In  His  Ways  do- 
they-walk. 

4.  Thou  hast -enjoined 
Thy  Precepts :  That  [we] 
should-observe  [them]  dili¬ 
gently. 


Alleluia.  1.  Blessed  are 
the  undefiled  in  way  :  Who 
walk  in  the  Law  of  the  Lord. 

2.  Blessed  are  they  that 
search-out  His  Testimonies  : 
They-seek  Him  with  the 
whole  heart. 

3.  For  they  that  work 
iniquity:  Walk  not  in  His 
W  ays. 

4.  Thou  hast-enjoined 
that  Thy  Commandments 
be-kept  diligently. 


504 


PSALM  1 1 8  (119). 


5.  Oh  that  my  ways  were- 
directed  To  observe  Thy 
Statutes  ! 

6.  Then  shall-I-not  be- 
ashamed  :  When  I  -  look 
upon  all  Thy  Command¬ 
ments. 

7.  I -will-give- thanks  to 
Thee  with  uprightness  of 
heart  :  When  I-learn  Thy 
just  Judgments. 

8.  Thy  Statutes  I-will- 
observe :  Forsake  me  not 
utterly. 


5.  Oh  that  my  ways  were- 
directed  to  keep  Thine 
Ordinances ! 

6.  Then  shall-I-not  be- 
ashamed  :  When  I  -  look 
upon  all  Thy  Command¬ 
ments. 

7.  I  will-give-Thee  thanks 
with  uprightness  of  heart : 
When  I  - shall-have-learnt 
Thy  just  Judgments. 

8.  I-will-keep  Thine  Ordi¬ 
nances  :  Forsake  me  not 
utterly. 


Beth  =  House,  b,  bh,  v. 


9.  Wherewithal  shall  a 
young-man  keep  his  path 
pure?  By  attending  [to  it, 
to  himself  (?)]  according  to 
Thy  Word. 

10.  With  my  whole  heart 
have-I-sought  Thee :  Let- 
me-not  wander  from  Thy 
Commandments. 

11.  In  my  heart  have-I- 
hid  Thine  Utterance:  That 
I  -  might  -  not  sin  against 
Thee. 

12.  Blessed  art  Thou, 
YtfHW^H  :  Teach  me  Thy 
Statutes. 

13.  With  my  lips  have-I- 
declared  :  All  the  Judg¬ 
ments  of  Thy  mouth. 

14.  In  the  way  of  Thy 
Testimonies  I-rejoice:  [As 
much]  as  in  all  riches. 


9.  How  shall  a  youth 
direct  his  way  ?  By  keep¬ 
ing  Thy  Words. 

10.  With  my  whole  heart 
have-I-sought  Thee :  Cast 
me  not  away  from  Thy 
Commandments. 

11.  In  my  heart  have-I- 
laid  -  up  Thine  Oracles  : 
That  I-might-not  sin  against 
Thee. 

12.  Blessed  art  Thou,  O 
Lord :  Teach  me  Thine 
Ordinances. 

13.  With  my  lips  have-I- 
declared  :  All  the  Judgments 
of  Thy  mouth. 

14.  In  the  way  of  Thy 
Testimonies  I-take-delight : 
[As  much]  as  in  all  riches. 


PSALM  I  1 8  (119). 


505 


15.  On  Thy  Precepts  vvill- 
I  meditate :  And  consider 
Thy  Paths. 

1 6.  In  Thy  Statutes  will- 
I-delight-myself.  I-will-not 
forget  Thy  Word. 


15.  I  -  will  -  meditate  on 
Thy  Commandments  :  And 
will-consider  Thy  ways. 

16.  I  -  will  -  meditate  on 
Thine  Ordinances :  I-will- 
not  forget  Thy  Words. 


Gi-mel=  Camel,  g  in  go. 


1 7.  Deal-bountifully  with 
Thy  servant,  [that]- 1-may- 
live  ;  So  shall  - 1  -  observe 
Thy  Word. 

18.  Unveil  mine  eyes,  that 
I  -  may-behold  :  Wondrous- 
things  out  of  Thy  Law. 

19.  A  sojourner  am  I  in 
the  earth :  Hide  not  from 
me  Thy  Commandments. 

20.  My  soul  is-crushed  for 
longing :  After  Thy  Judg¬ 
ments  at  all  times. 

21.  Thou-hast-rebuked  the 
proud,  the  accurst :  Who  go- 
astray  from  Thy  Command¬ 
ments. 

22.  Remove  from  me 
reproach  and  contempt : 
For  I-have-kept  Thy  Testi¬ 
monies. 

23.  Princes  also  sat  and 
talked  against  me :  [But] 
Thy  servant  meditates  on 
Thy  Statutes. 

24.  Thy  Testimonies  also 
are  my  delight :  [And]  the 
men  of  my  counsel. 


17.  Deal-bountifully  with 
Thy  servant,  quicken  me, 
So  shall-I-keep  Thy  Words. 

18.  Uncover  mine  eyes, 
and  I -shall-behold  :  The 
wonders  out  of  Thy  Law. 

19.  I-am  a  sojourner  in  the 
earth  :  Hide  not  Thy  Com¬ 
mandments  from  me. 

20.  My  soul  yearns  and 
longs :  P'or  Thine  Ordi¬ 
nances  at  all  times. 

21.  Thou-hast-rebuked 
the  proud  :  Cursed  are  they 
that  turn-aside  from  Thy 
Commandments. 

22.  Remove  from  me 
reproach  and  contempt : 
For-I-have-sought-out  Thy 
Testimonies. 

23.  For  truly  princes  sat 
and  talked  against  me :  But 
Thy  servant  was  meditating 
on  Thine  Ordinances. 

24.  For  Thy  Testimonies 
are  my  meditation  :  And 
Thine  Ordinances  my  Coun¬ 
sel. 


50 6 


PSALM  I  1 8  (  I  19). 


Da-leth  — -  Door,  d,  dh. 


25.  My  soul  cleaves  to 
the  dust  :  Ouicken  me 

«'<w' 

according  to  Thy  Word. 

26.  My  ways  have-I-told, 
and  Thou  -  answeredst  me  : 
Teach  me  Thy  Statutes. 

27.  Make -me  to -under¬ 
stand  the  way  of  Thy 
Precepts :  So  shall-I-medi- 
tate  on  Thy  wonders. 

28.  My  soul  weeps-itself- 
away  through  sorrow  :  Set- 
me-up  -  again  according  to 
Thy  Word. 

29.  The  way  of  falsehood 
remove  from  me :  And 
graciously  -  impart  to  me 
Thy  Law. 

30.  The  way  of  faithful¬ 
ness  have  -  I  -  chosen  :  Thy 
Judgments  have  -  I  -  set 
[before  me]. 

31.  I-cleave  to  Thy  Testi¬ 
monies  :  YaHW^H,  put-me 
not  to-shame. 

32.  I-will-run  the  way  of 
Thy  Commandments :  When 
1  hou-shalt-enlargemy  heart. 

He—  Lattice (?),  h 

33.  Teach  me,  YaHW*H, 
the  way  of  Thy  Statutes : 
And  I-shall-keep  it  to  the 
end. 

34.  Give  -  me  -  under  - 


25.  My  soul  cleaves  to 
the  ground  :  Quicken  me 
according  to  Thy  Word. 

26.  I-have-declared  my 

ways,  and  Thou  -  heardest 
me :  Teach  me  Thine 

Ordinances. 

27.  Instruct  me  in  the 
way  of  Thine  Ordinances  : 
So  shall-I-meditate  on  Thy 
wondrous-works. 

28.  My  soul  slumbers 
through  weariness:  Strength- 
en-Thou  me  with  Thy  Words. 

29.  Remove  from  me  the 
way  of  injustice  :  And  have- 
mercy  on  me  by  [teaching 
me]  Thy  Law. 

30.  I-have-chosen  the  way 
of  truth :  I-have  not-for- 
gotten  Thy  Judgments. 

31.  I-have-stuck  to  Thy 
Testimonies,  O  Lord  :  Put- 
me  not  to-shame. 

32.  I -ran  the  way  of  Thy 

Commandments :  When 

Thou  -  didst  -  enlarge  my 
heart. 

in  hand ,  Greek  ('). 

33.  Lay-down-as-a-law  for 
me,  0  Lord,  the  way  of  Thine 
Ordinances:  And  I-will-seek 
it  continually. 

34.  Give  me  under- 


PSALM  1 1 8  ( 1 19) 


507 


standing,  and  I-shall-keep 
Thy  Law :  Y ea,  I-will-observe 
it  with  all  my  heart. 

35.  Make-me  to-go  in  the 
path  of  Thy  Command¬ 
ments  :  For  therein  I-delight. 

36.  Incline  my  heart  to 
Thy  Testimonies  :  And  not 
to  covetousness  (i.e.,  unjust 
gain). 

37.  Turn-away  mine  eyes, 
from  seeing  vanity  :  In  Thy 
Ways  quicken  me. 

38.  Confirm  Thine  Utter¬ 
ance  [promise  (?)]  to  Thy 
servant  :  Which  is  [in  order] 
to  Thy  fear. 

39.  Turn  -  away  my  re¬ 
proach  which-I-dread  :  For 
Thy  Judgments  are  good. 

40.  Lo,  I  -  have  -  longed- 
after  Thy  Precepts  :  In  Thy 
justice  quicken  me. 


standing,  and  I-will-search- 
into  Thy  Law:  And  will- 
keep  it  with  my  whole  heart. 

35.  Guide  me  in  the  path 
of  Thy  Commandments : 
For  therein  do-I-delight. 

36.  Incline  my  heart  to 
Thy  Testimonies  :  And  not 
to  covetousness. 

37.  Turn-away  mine  eyes, 
lest  they  -  behold  vanity  : 
Quicken  me  in  Thy  Way. 

38.  Confirm  to  Thy  servant 
Thine  Oracle:  That  he-may- 
fear  Thee. 

39.  Take  -  away  my 
reproach  which- 1 -forebode  : 
For  Thy  Judgments  are 
good. 

40.  Lo,  I  -  have  -  longed 
after  Thy  Commandments  : 
Quicken  me  in  Thy  right¬ 
eousness. 


Vav,  Vau,  or  Wau=nail,  hook,  v,  w. 


41.  And  let  Thy  loving¬ 
goodness  come  to  me,  Y^H- 
W^H  :  Thy  salvation  accord¬ 
ing  to  Thine  Utterance  (i.e., 
promise). 

42.  And  (i.e.,  so)  shall  I 
have  wherewith  to  answer 
him-that-reproaches  me :  P'or 
I-trust  in  Thy  Word. 

43.  And  take  not  the 
word  of  truth  utterly  out  of 


41.  Let  Thy  mercy  also 
come  upon  me,  O  Lord : 
Thy  salvation  according  to 
Thine  Oracle. 

42.  So  shall  I  have 
wherewith  to  answer  them- 
that-reproach  me :  For  I- 
have-trusted  in  Thy  W  ords. 

43.  And  take  not  the  word 
of  truth  utterly  out  of  my 


508 


PSALM  1  1 8  ( 1 1 9). 


my  mouth :  For  in  Thy 
Judgments  I-have-hoped. 

44.  And  (i.e.,  so)  shall-I- 
observe  Thy  Law  con¬ 
tinually  :  For  ever  and  ever. 

45.  And  I-will-walk  in  a 
wide  -  space  :  For  I  -  have- 
sought  Thy  Precepts. 

46.  And  I-will-speak  of 
Thy  Testimonies  before 
kings:  And  will  -  not  -  be  - 
ashamed. 

47.  And  I  -  will  -  delight - 
myself  in  Thy  Command¬ 
ments  :  Which  I-love. 

48.  And  I-will-lift-up  my 
hands  to  Thy  Command¬ 
ments,  which  I-love :  And 
will-meditate  on  Thy  Stat¬ 
utes. 


mouth  :  For  I-have-hoped 
in  Thy  Judgments. 

44.  So-shall-I-keep  Thy 
Law  continually :  For  ever 
and  ever. 

45.  And  I-walked  at  large : 
Because  I-sought-out  Thy 
Commandments. 

46.  I -spoke  also  of  Thy 
Testimonies  before  kings : 
And  was  not  ashamed. 

47.  And  I  -  meditated  on 
Thy  Commandments:  Which 
I-love. 

48.  And  I-lifted-up  my 
hands  to  Thy  Command¬ 
ments,  which  I-love :  And 
meditated  on  Thine  Ordin¬ 
ances. 


Za-yin  =  Weapon,  z,  sd,  st. 


49.  Remember  the  Word 
to  Thy  servant :  Wherein 
Thou-hast-made  me-hope. 

50.  This  is  my  comfort  in 
mine  affliction  :  For  Thine 
Utterance  has-quickened  me. 

51.  The  proud  have- 
scoffed  at  me  exceedingly : 
[Yet]  I -swerved  not  from 
Thy  Law. 

52.  I  -  remember  Thy 
Judgments  of  old,  Y^H- 
W<?H  :  And  have-comforted- 
myself. 

53.  Hot-indignation  has- 
seized-upon-me,  Because  of 


49.  Remember  Thy  Word 
to  Thy  servant :  Wherein 
Thou-hast-made  me  hope. 

50.  This  comforts  me  in 
mine  affliction  :  For  Thine 
Oracle  has-quickened  me. 

51.  The  proud  have - 
transgressed  exceedingly : 
But  I  -  swerved  not  from 
Thy  Law. 

52.  1  -  remember  Thy 
Judgments  of  old,  O  Lord  : 
And  am  comforted. 

53.  Desolation  has-taken- 
hold-of  me,  Because  of  the 


PSALM  1 1 8  ( 1 19) 


509 


the  wicked  who-forsake  Thy 
Law. 

54.  Songs  to  me  (i.e.,  my 
songs)  have-been  Thy  Stat¬ 
utes  :  In  the  house  of  my 
pilgrimage. 

55.  I  -  remember  Thy 
Name  in  the  night,  YHWH  : 
And  have  -  observed  Thy 
Law. 

56.  This  was  to  me  (i.e., 
This  I  had) :  Because  I- 
kept  Thy  Precepts. 

Cheth=Fence, 

57.  My  portion  is  Y^H- 
W^H :  I-have-said,  that  I- 
may-observe  Thy  Words. 

58.  I  -  entreated  Thy 
favour  with  [my]  whole 
heart :  Be  -  gracious  to  me 
according  to  Thine  Utter¬ 
ance  (i.e.,  promise). 

59.  I  -  thought  on  my 
ways  :  And  turned  my  feet 
to  Thy  Testimonies. 

60.  I  -  hastened,  and 
delayed  not:  To  observe 
Thy  Commandments. 

61.  The  snares  of  the 
wicked  have  -  surrounded 
me  :  [But]  Thy  Law  I-have- 
not  forgotten. 

62.  At  midnight  I  -  will  - 
rise  to  give-thanks  to  Thee  : 
Because  of  Thy  just  Judge¬ 
ments. 

63.  I  am  a  companion  of 


sinners  who  -  forsake  Thy 
Law. 

54.  Thine  Ordinances 
have-been  the-theme-of-my- 
song :  In  the  place  of  my 
pilgrimage. 

55.  I  -  remembered  Thy 
Name,  0  Lord,  Thy  Name 
in  -  the  -  night :  And  have- 
kept  Thy  Law. 

56.  This  was  my  lot : 
Because  I-sought-out  Thine 
Ordinances. 

hh,  ch  in  loch. 

5 7.  Thou  are  my  portion, 
0  Lord  :  I-said,  I-will-keep 
Thy  Law. 

58.  I  -  supplicated  Thy 
countenance  with  my  whole 
heart :  Be-merciful  to  me 
according  to  Thine  Oracle. 

59.  I-pondered  my  ways  : 
And  turned  my  feet  to  Thy 
Testimonies. 

60.  I -am -resolved  (and 
am  not  terrified) :  To  keep 
Thy  Commandments. 

61.  The  snares  of  sinners 
have-entangled  me :  But  I- 
forgot  not  Thy  Law. 

62.  At  midnight  I-rise  to 
give  -  thanks  to  Thee  : 
Because  of  Thy  just  Judg¬ 
ments. 

63.  A  companion  am  I 


5io 


PSALM  1 1 8  (1 19). 


all  them  that  -  fear  -  Thee  : 
And  of  them-that-observe 
Thy  Precepts. 

64.  The  earth,  YHWH, 
is  full  of  Thy  loving-good¬ 
ness  :  Teach  me  Thy  Stat¬ 
utes. 


of  all  them-that-fear  Thee : 
And  of  them-that-keep  Thy 
Commandments. 

64.  The  earth,  O  Lord, 
is  full  of  Thy  mercy  :  Teach 
me  Thine  Ordinances. 


Teth  =  Snake  (?),  t. 


65.  Thou-hast-dealt  well 
with  Thy  servant  :  YHWH, 
according  to  Thy  Word. 

66.  Goodness  of  discern¬ 
ment  and  knowledge  teach 
me :  For  I  -  believe  Thy 
Commandments. 

67.  Before  I-was-afflicted, 

I  went-astray :  But  now  I- 
observe  Thine  Utterance. 

68.  Good  art  Thou,  and 
dost-good  :  Teach  me  Thy 
Statutes. 

69.  The  proud  have  - 
patched-up  a  lie  against  me  : 
As  for  me,  with  [my]  whole 
heart,  will  -  I  -  keep  Thy 
Precepts. 

70.  Their  heart  is  as  fat 
as  grease  :  [But]  I  delight  in 
Thy  Law. 

7 1.  ’Tis  good  for  me  that 
I-have-been-afflicted  :  That 
I-might-learn  Thy  Statutes. 


65.  Thou  -  hast  -  wrought 
kindness  to  Thy  servant,  O 
Lord :  According  to  Thy 
Word. 

66.  Teach  me  kindness, 
discernment  and  knowledge : 
For- 1  -  believe  Thy  Com¬ 
mandments. 

67.  Before  I-was-brought- 
low,  I -transgressed  :  There¬ 
fore  do  -  I  -  observe  Thine 
Oracle. 

68.  Thou  art  good  ; 
Therefore,  of  Thy  Good¬ 
ness  :  Teach  me  Thine 
Ordinances. 

69.  The  injustice  of  the 
proud  is  increased  against 
me  :  But  I,  with  my  whole 
heart,  will-search  into  Thy 
Commandments. 

70.  Their  heart  is-curdled 
like  milk :  As  for  me  I- 
meditate  on  Thy  Law. 

71.  ’Tis  good  for  me  that 
Thou-hast-afflicted  me:  That 
I-may-learn  Thine  Ordi¬ 
nances  : 

72.  Better  to  me  is  the 


72.  Good  (i.e.,  better)  to 


PSALM  1 1 8  (119). 


5 1 1 


me  is  the  Law  of  Thy  mouth:  Law  of  Thy  mouth:  Than 
Than  thousands  of  gold  and  thousands  of  gold  and  silver, 
silver. 

Yodh=Hand,  y,  initial  Yodh  as  y  in  York. 


73.  Thy  hands  have-made 
me  and  formed  me :  Give- 
me-understanding  that  I- 
may-learn  Thy  Command¬ 
ments. 

74.  They-that-fear  Thee 
shall-see  me  and  be-glad : 
For  in  Thy  Word  have- 1  - 
hoped. 

75.  I-know,  Y^HW^H, 
that  Thy  judgments  are  just 
(lit.,  justice) :  And  that  in 
faithfulness  Thou  -  hast  - 
afflicted  me. 

76.  Let,  I-beg,  Thy  loving¬ 
goodness  be  for  my  comfort : 
According  to  Thine  Utter¬ 
ance  (i.e.,  promise)  to  Thy 
servant. 

77.  Let  Thy  tender - 
mercies  come  to  me,  that  I- 
may-live  :  For  Thy  Law  is 
my  delight. 

78.  Let  the  proud  be- 
ashamed,  for  they-have-per- 
verted-my-cause  with-false- 
hood  :  As  for  me,  I-will- 
meditate  on  Thy  Precepts. 

79.  Let  them -that -fear 
Thee  turn  to  me :  And 
they-shall-know  Thy  Testi¬ 
monies. 

80.  Let  my  heart  be  up- 


73.  Thy  hands  have-made 
me  and  fashioned  me :  Give 
me  understanding,  and  I- 
shall-learn  Thy  Command¬ 
ments. 

74.  They  that  fear  Thee 
will-be-glad,  when  they-see 
me :  For  T-have-hoped  in 
Thy  Words. 

75.  I-know,  O  Lord,  that 
Thy  Judgments  are  right  r 
And  that  in  [Thy]  faithful¬ 
ness  Thou-hast-afflicted  me. 

76.  Let  Thy  mercy  be  to 
comfort  me :  According  to 
Thine  Oracle  (i.e.,  promise) 
to  Thy  servant. 

77.  Let  Thy  tender- 
mercies  come  to  me ;  that 
I-may-live :  For  Thy  Law 
is  my  meditation. 

78.  Let  the  proud  be- 
ashamed,  for  they  -  have - 
transgressed  against  me 
wrongfully ;  But  I  will- 
meditate  on  Thy  Command¬ 
ments. 

79.  Let  them  that  fear 
Thee  turn  to  me  :  Even 
they  that  know  Thy  Testi¬ 
monies. 

80.  Let  my  heart  be 


512 


PSALM  1 1 8  ( 1 1 9). 


right  in  Thy  Statutes  :  That  blameless  in  Thine  Ordi- 
I-be-not  ashamed.  nances:  That  I -be -not - 

ashamed. 


Kaph=The  hand  bent,  k,  kh. 


81.  My  soul  faints  for 
Thy  salvation  :  In  Thy 
Word  have-I-hoped. 

82.  Mine  eyes  fail  for 
Thine  Utterance  (i.e.,  pro¬ 
mise):  Saying,  “When  wilt- 
Thou-comfort  me  ?  ” 

83.  For  I-am-become  like 
a  wine-skin  in  the  smoke : 
[Yet]  I-forget  not  Thy 
Statutes. 

84.  How  many  are  the 
days  of  Thy  servant  :  When 
wilt  -  Thou  -  execute  Judg¬ 
ment  on  my  persecutors  ? 

85.  The  proud  have-dug 
pits  for  me :  Who  are  not 
according  to  Thy  Law. 

86.  All  Thy  Command¬ 
ments  are  faithfulness : 
They-persecute  me  wrong¬ 
fully  ;  help-Thou  me. 

87.  They-had  all  butmade- 
an-end  of  me  in  the  earth  ; 
But  as  for  me,  I-forsook  not 
Thy  Precepts. 

88.  Quicken  me  of  Thy 
loving-goodness :  So  shall- 
I-observe  the  Testimony  of 
Thy  mouth. 


81.  My  soul  has-fainted 
for  Thy  salvation  :  But  I- 
hope  in  Thy  Word. 

82.  Mine  eyes  fail  for 
Thine  Oracle  ;  Saying, 

“  When  wilt-Thou-comfort 
me  ?  ” 

83.  For  I-am-become  like 
a  wine-skin  in  frost :  [Yet]  I- 
forget  not  Thine  Ordinances. 

84.  How  many  are  the 
days  of  Thy  servant  ?  When 
wilt  -  Thou  -  execute  Judg¬ 
ment  on  my  persecutors  ? 

85.  Wicked-men  have- 
told  me  idle-tales :  Not  so 
Thy  Law  [or,  But  not 
according  to  Thy  Law]. 

86.  All  Thy  Command¬ 
ments  are  truth  :  They-per- 
secute  me  unjustly ;  help- 
Thou  me. 

87.  They  -  had  -  almost 
made-an-end  of  me  in  the 
earth :  But,  as  for  me,  I- 
forsook  not  Thy  Command¬ 
ments. 

88.  Of  Thy  mercy  do- 
Thou-quicken  me  :  So  shall- 
I-keep  the  Testimonies  of 
Thy  mouth. 


PSALM  1 1 8  ( 1 19). 


513 


La-medh  = 

89.  For  ever,  Y#HW<?H  : 
Thy  Word  is  -  settled  in 
the  heavens. 

90.  Unto  generation  and 
generation  is  Thy  Faith¬ 
fulness  :  Thou-hast-founded 
the  earth,  and  it  -  stands  - 
fast. 

91.  As  for  Thy  Judg¬ 
ments,  they-stand-fast  this 
day  :  For  all-things  are  Thy 
servants. 

92.  Unless  Thy  Law  had- 
been  my  -  delight :  Then 
should  -  I  -  have  -  perished  in 
mine  affliction. 

93.  Never  will-I-forget 
Thy  Precepts  :  For  by  them 
Thou-hast-quickened  me. 

94.  To  Thee  I  (i.e.,  Thine 
am  I),  save  me.  For  I-have- 
sought  Thy  Precepts. 

95.  The  wicked  have- 
waited  for  me,  to  destroy 
me  :  [But]  Thy  Testimonies 
do-I-consider. 

96.  Of  all  perfection  I- 
have-seen  an  end:  Thy  Com¬ 
mandment  is  exceeding 
broad. 


Ox-goad,  1. 

89.  Thy  Word,  O  Lord, 
abides  for  ever  in  heaven. 

90.  Thy  Truth  is  unto  all 
generations  :  Thou  -  hast  - 
founded  the  earth,  and  it- 
abides. 

91.  By  Thine  Arrange¬ 
ment,  the  day  continues : 
For  all-things  obey  Thee. 

92.  Were-it-not  that  Thy 
Law  is  my  meditation  : 
Then  had-I-perished  in  mine 
affliction. 

93.  Never  will- 1- forget 
Thine  Ordinances :  For  by 
them  Thou-hast-quickened 
me. 

94.  Thine  am  I,  save  me : 
For  I-have-sought-out  Thine 
Ordinances. 

95.  Sinners  laid-wait  for 
me,  to  destroy  me :  But 
I-considered  Thy  Testi¬ 
monies. 

96.  I-have-seen  an  end  of 
all  perfection :  Thy  Com¬ 
mandment  is  exceeding 
broad. 


Mem  =  Water,  m. 

97.  How  love-I  Thy  Law  !  97.  How  I-love  Thy  Law, 

All  the  day  it  is  my  medi-  O  Lord  :  It  is  my  medita- 
tation.  tion  all  the  day. 

HH 


514 


PSALM  Il8  ( 1 1 9). 


98.  Thy  Commandments 
make-me-wiser  than  mine 
enemies  :  For  it  is  ever  with 
me. 

99.  I-understand  more 
than  all  my  teachers :  For 
Thy  Testimonies  are  my 
meditation. 

100.  I-understand  more 
than  the  aged  :  For  I-have- 
kept  Thy  Precepts. 

10 1.  From  every  evil  path 
have-I-refrained  my  feet : 
That  I-might-observe  Thy 
Word. 

102.  From  Thy  Judg¬ 
ments  I-have-not-swerved  : 
For  Thou  hast-taught  me. 

103.  How  sweet-are  Thine 
Utterances  to  my  palate ! 
[Yea,  sweeter]  than  honey  to 
my  mouth ! 

104.  Through  Thy  Pre¬ 
cepts  I-get-understanding : 
Therefore  I-hate  every  path 
of  falsehood  (i.e.,  false  way). 

Nun  = 

105.  A  lamp  to  my  foot 
is  Thy  Word  :  And  a  light 
to  my  path. 

106.  I-have-sworn  and  am- 
resolved  :  To  observe  Thy 
just  Judgments. 

107.  I-am  afflicted  very- 
much  :  Quicken  me,  Y^H- 
W^H,  according  to  Thy 
Word. 


98.  Through  Thy  Com¬ 
mandment,  Thou-makest- 
me  wiser  than  mine  enemies  : 
For  it  is  for  ever  mine. 

99.  I-understand  more 
than  all  my  teachers :  For 
Thy  Testimonies  are  my 
meditation. 

100.  I-understand  more 
than  the  aged  :  Because  I- 
have-sought-after  Thy  Com¬ 
mandments. 

101.  I-have-kept-back  my 
feet  from  every  evil  path  : 
That  I  -  may  -  keep  Thy 
Words. 

102.  I-have-not  swerved 
from  Thy  Judgments:  For 
Thou  hast-given  me  a  law. 

103.  How  sweet  are  Thine 
Oracles  to  my  throat !  More 
so  than  honey  to  my  mouth  1 

104.  I-gain-understanding 
from  Thy  Commandments  : 
Therefore  I  -  hate  every 
unjust  way. 

Fish,  n. 

105.  Thy  Word  is  a  lamp 
to  my  feet :  And  a  light  to 
my  paths. 

106.  I  -  have  -  sworn  and 
determined  :  To  keep  Thy 
just  Judgments. 

107.  I-am  greatly  afflicted, 
O  Lord  :  Quicken  me 
according  to  Thy  Word. 


PSALM  II 8  (119). 


515 


108.  Accept,  I  -  pray, 
YHWH,  the  free-will-offer¬ 
ings  of  my  mouth :  And 
teach  me  Thy  Judgments. 

109.  My  soul  is  continu¬ 
ally  in  my  hand  :  Yet  I- 
forget  not  Thy  Law. 

no.  The  wicked  have- 
laid  a  snare  for  me :  Yet 
went- 1  not  astray  from  Thy 
Precepts. 

111.  Thy  Testimonies 
have-I-taken-as  an  inherit¬ 
ance  for  ever  :  For  they  are 
the  joy  of  my  heart. 

1 1 2.  I-have-inclined  my 
heart  to  perform  Thy  Stat¬ 
utes  :  For  an  everlasting 
reward  [ory  Always,  to  the 
end]. 

Sa-mekh  = 

1 1 3.  Sceptics  I  hate:  But 
Thy  Law  do-I-love. 

1 14.  My  hiding-place  and 
my  shield  art  THOU  :  I  hope 
in  Thy  Word. 

1 15.  Depart  from  me,  ye 
evil-doers  :  That  I  -  may  - 
keep  the  Commandments  of 
my  God. 

1 16.  Stay  me  according 
to  Thine  Utterance  (i.e., 
promise),  that  I-may-live : 
And  let  me  not  be-ashamed 
of  my  hope. 

1 17.  Hold-Thou-me-up, 
and  I-shall-be-safe :  And 


108.  Accept,  O  Lord,  the 
free  -  will  -  offerings  of  my 
mouth  :  And  teach  me  Thy 
Judgments. 

109.  My  soul  is  continu¬ 
ally  in  my  hands:  Yet  I- 
forget  not  Thy  Law. 

1 10.  Sinners  have-laid  a 
snare  for  me:  Yet  I-erred 
not  from  Thy  Command¬ 
ments. 

in.  I-have-taken  Thy 
Testimonies  as  an  heritage 
for  ever  :  For  they  are  the 
joy  of  my  heart. 

1 1 2.  I-have-inclined  my 
heart  to  fulfil  Thine  Ordin¬ 
ances  :  Always,  for  the  sake 
of  the  reward. 

A  prop,  s. 

1 13.  I-hate  the  iniquitous  : 
But  Thy  Law  do-I-love. 

1 14.  My  helper  and  my 
stay  art  THOU  :  And  in  Thy 
Word  do-I-hope. 

1 1 5.  Depart  from  me,  ye 
wicked-ones  :  For  I  -  will  - 
search-into  the  Command¬ 
ments  of  my  God. 

1 16.  Uphold  me  accord¬ 
ing  to  Thine  Oracle,  that  I- 
may-live :  And  make-me 
not  ashamed  of  mine 
expectation. 

1 17.  Help  me,  and  I-shall 
be-saved  :  And  I-will-medi- 


5 1 6 


PSALM  1 1 8  ( 1 19). 


will  -  take  -  delight  in  Thy 
Statutes  continually. 

1 1 8.  Thou  -  scornest  all 
that  wander  from  Thy  Stat¬ 
utes  :  For  their  craftiness  is 
falsehood. 

1 19.  Thou-removest  all 
the  wicked  of  the  earth  like 
dross  :  Therefore  I-love  Thy 
Testimonies. 

120.  My  flesh  shudders 
for  fear  of  Thee :  And  of 
Thy  Judgments  I-am-afraid. 


tate  on  Thine  Ordinances 
continually. 

1 1 8.  Thou  -  scornest  all 
that-swerve  from  Thy  Judg¬ 
ments  :  For  their  inward- 
thought  is  unjust. 

1 1 9.  I  -  reckon  all  the 
sinners  of  the  earth  as  trans¬ 
gressors  :  Therefore  I-love 
Thy  Testimonies. 

120.  Penetrate  my  flesh 
with  Thy  fear:  For  I-am- 
afraid  of  Thy  Judgments. 


A -yin  =  Eye ;  a  deep  guttural  sound  without  an  equivalent  in  our  language. 
Represented  here  by  the  Greek  sign  of  aspiration  "  doubled. 


1 2 1.  I-have-done  Judg¬ 
ment  and  Justice  :  Leave  me 
not  to  mine  oppressors. 

122.  Be-surety  for  Thy 
servant  for  good  :  Let  not 
the  proud  oppress  me. 

123.  Mine  eyes  fail  for 
Thy  salvation  :  And  for  Thy 
just  Utterance  (i.e.,  promise). 

124.  Deal  with  Thy  ser¬ 
vant  according  to  Thy 
loving-goodness  :  And  teach 
me  Thy  Statutes. 

125.  Thy  servant  am  I, 
give  -  me  -  understanding : 
That  I  -  may  -  know  Thy 
Testimonies. 

126.  ’Tis  time  for  Y^H- 
W*H  to  act :  They-have- 
made-void  Thy  Law. 


121.  I-have-done  Judg¬ 
ment  and  Justice  :  Give  me 
not  up  to  them-that-wrong 
me. 

122.  Receive  Thy  servant 
for  [his]  good  :  Let  not  the 
proud  wrong  me  [or,  accuse- 
me-falsely]. 

123.  Mine  eyes  fail  for 
Thy  salvation  :  And  for  Thy 
just  Oracle  (i.e.,  promise). 

1 24.  Deal  with  Thy  servant 
according  to  Thy  mercy : 
And  teach  me  Thine  Ordi¬ 
nances. 

125.  I  am  Thy  servant, 
give  -  me  understanding  : 
That  I-may-know  Thy  Tes¬ 
timonies. 

126.  ’Tis  time  to  act,  O 
Lord :  They-have-utterly- 
annulled  Thy  Law. 


PSALM  1 1 8  (119). 


517 


127.  Therefore  I-love  Thy 
Commandments  :  More  than 
gold,  yea,  more  than  fine- 
gold. 

128.  Therefore  I  -  deem 
all  [Thy]  Precepts  of  every 
kind  to-be  -  right :  I  -  hate 
every  false  path. 


127.  Therefore  I-love  Thy 

Commandments  :  Above 

gold,  or  the  topaz. 

128.  Therefore  do  I-direct- 
myself  [according]  to  all  Thy 
Commandments.  I  -  hate 
every  unjust  way. 


Pe  —  Mouth,  p,  ph. 


129.  Wondrous  are  Thy 
Testimonies  :  Therefore  does 
my  soul  keep  them. 

130.  The  unfolding  of  Thy 
Words  enlightens  :  Gives- 
understanding  to  the  simple. 

13 1.  I-opened-wide  my 
mouth  and  panted  :  For  I- 
longed-for  Thy  Command¬ 
ments. 

132.  Turn-Thee  to  me, 
and  be-gracious  to  me : 
According  to  [Thy]  wont 
to  -  those  -  that  -  love  Thy 
Name. 

133.  Order  my  footsteps 
by  Thine  Utterance :  And 
let  no  iniquity  domineer  over 
me. 

134.  Redeem  me  from  the 
oppression  of  man  :  That 
I-may-observe  Thy  Precepts. 

135.  Make  Thy  face  to- 
shine  upon  Thy  servant : 
And  teach  me  Thy  Statutes. 


129.  Wondrous  are  Thy 
Testimonies  :  Therefore  has 
my  soul  searched-into  them. 

130.  The  unveiling  of  Thy 
Words  enlightens :  And  gives 
understanding  to  little-ones. 

1 3 1.  I-opened  my  mouth 
and  drew  breath  :  For  I- 
earnestly-longed  for  Thy 
Commandments. 

132.  Look  upon  me,  and 
have-mercy  on  me :  After 
the  manner  of-them-that- 
love  Thy  Name. 

133.  Order  my  footsteps 
by  Thine  Oracle :  And  let 
not  any  iniquity  domineer 
over  me. 

134.  Redeem  me  from 
the  false-accusations  of  men : 
That  I-may-keep  Thy  Com¬ 
mandments. 

135.  Make  Thy  face  to- 
shine  upon  Thy  servant : 
And  teach  me  Thine  Ordi¬ 
nances. 

136.  Mine  eyes  pour- 


136.  In  rivers  of  waters 


5i» 


PSALM  1 1 8  ( 1 19). 


mine  eyes  run-down  :  Be-  down  streams  of  water : 
cause  they-observe  not  Thy  Because  they-keep  not  Thy 
Law.  Law. 

Tsa-dhe  =  Fish-hook,  Ts  (not  Z). 


137.  Just  art  Thou,  YaH- 
Wt'H  :  And  upright  are  Thy 
Judgments. 

138.  Thou  -  hast  -  com  - 
manded  Thy  Testimonies 
in  justice  :  And  [in]  exceed¬ 
ing  faithfulness. 

139.  My  zeal  has-consumed 
me :  Because  mine  adver¬ 
saries  have-forgotten  Thy 
Words. 

140.  Thine  Utterance  is 
fire-proved  to-the-uttermost. 
Therefore  Thy  servant  loves 
it. 

141.  Small  am  I  and  des¬ 
pised  :  Thy  Precepts  I-for- 
get  not. 

142.  Thy  justice  is  an 
everlasting  justice:  And  Thy 
Law  is  truth. 

143.  Distress  and  anguish 
have-laid-hold  on  me  :  Thy 
Commandments  are  my 
delight. 

144.  Thy  Testimonies  are 
everlasting  justice :  Give- 
me-understanding,  and  I- 
shall-live. 

Qoph  =  Back 

145.  I -have-called  with 
[my]  whole  heart ;  “  answer 


137.  Thou  art  just,  O 
Lord  :  And  Thy  Judgment 
is  upright. 

138.  Thou  -  hast  -  com  - 
manded  justice  and  [Thy] 
perfect  truth :  [As]  Thy 
Testimonies. 

139.  My  zeal  has-quite- 
wasted  me :  Because  mine 
enemies  have-forgotten  Thy 
Words. 

140.  Thine  Oracle  is  fire- 
tried  to  -  the  -  uttermost  : 
Therefore  Thy  servant  loves 
it. 

141.  I  am  young  and  des¬ 
pised  :  [Yet]  I  have  not  for¬ 
gotten  Thine  Ordinances. 

142.  Thy  justice  is  an 
everlasting  justice :  And 
Thy  Law  is  truth. 

143.  Distress  and  penury 
have-found  me :  Thy  Com¬ 
mandments  are  my  medita¬ 
tion. 

144.  Thy  Testimonies  are 
everlasting  justice  :  Give  me 
understanding,  and  I-shall- 
live. 

□f  the  head,  q. 

145.  I-have-called  with 
my  whole  heart ;  “  hear  me, 


PSALM  1 1 8  ( 1 1 9). 


519 


me,  YflHW^H  :  I-will-keep 
Thy  Statutes.” 

146.  I  -  have  -  called  to 
Thee ;  save  me :  And  I- 
shall  -  observe  Thy  Testi¬ 
monies. 

147.  I  -  anticipated  the 
dawn,  and  cried:  I-hoped  in 
Thy  Word. 

148.  Mine  eyes  antici¬ 
pated  the  night-watches : 
To  meditate  on  Thine  Utter¬ 
ance. 

149.  Hear  my  voice  accord¬ 
ing  to  Thy  loving-goodness: 
Y#HW<?H,  quicken  me  ac- 
cordingto  ThyJ  udgments  [or, 
according  to  Thy  wont  (?)]. 

1 50.  They-draw-nigh  that- 
follow  -  after  wickedness  : 
They-are-far  from  Thy  Law. 

1 5 1.  Thou  art  nigh, 
YHWH  :  And  all  Thy 
Commandments  are  truth. 

152.  Of-old  have-I-known 
from  Thy  Testimonies:  That 
Thou-hast-founded  them  for 
ever. 


O  Lord :  I-will-search-out 
Thine  Ordinances.” 

146.  I  -  have  -  called  to 
Thee ;  save  me :  That  I- 
may-keep  Thy  Command¬ 
ments. 

147.  I-came-before  [Thee] 
at  twilight,  and  cried : 
[Because]  I-hoped  in  Thy 
Words. 

148.  Mine  eyes  were-fixed 
[on  Thee]  before  the  dawn  : 
That  I-might-meditate  on 
Thine  Oracles. 

149.  Hear  my  voice  ac¬ 
cording  to  Thy  mercy,  O 
Lord  :  And  quicken  me 
according  to  Thy  Judgment. 

1 50.  They-draw-nigh  that- 
persecute  me  unjustly:  But 
from  Thy  Law  they  are  far- 
removed. 

1 5 1.  Thou  art  nigh,  O 
Lord :  And  all  Thy  Ways 
are  truth.  (Commandments, 
Cod.  Alex .) 

152.  Long-since  have-I- 
known  concerning  Thy  Tes¬ 
timonies  :  That  Thou-hast- 
founded  them  for  ever. 


Resh  =  Head,  r. 

153.  See  mine  affliction,  153.  Consider  my  dejec- 
and  deliver  me:  For  I-forget  tion,  and  rescue  me:  For 
not  Thy  Law.  I -have  not  forgotten  Thy 

Law. 

154.  Vindicate  my  right, 


1 54.  Plead  my  cause,  and 


520 


PSALM  1 1 8  ( 1 19). 


redeem  me :  Ouicken  me 
according  to  Thine  Utter¬ 
ance  (i.e.,  promise). 

155.  Salvation  is  far  from 
the  wicked  :  For  they-seek 
not  Thy  Statutes. 

1  56.  Many  [great  (?)]  are 
Thy  tender-mercies,  YaH- 
WeH  :  Quicken  me  accord¬ 
ing  to  Thy  Judgments. 

157.  Many  are  my  perse¬ 
cutors  and  mine  adversaries  : 
From  Thy  Testimonies  I- 
have-not  swerved. 

158.  I-beheld  the  faithless 
and  was-filled-with-loathing: 
Because  they  -  observe  not 
Thine  Utterance. 

159.  See  how  I-love  Thy 
Precepts:  YHWH,  quicken 
me  according  to  Thy  loving¬ 
goodness. 

160.  The  sum  of  Thy 
Word  is  truth :  And  every 
one  of  Thy  just  Judgments 
[endures]  for  ever. 


and  redeem  me :  Ouicken 
me  because  of  Thine  Oracle. 

155.  Salvation  is  far  from 
sinners:  For  they-search  not¬ 
out  Thine  Ordinances. 

156.  Thy  tender-mercies 
are  many,  O  Lord  :  Quicken 
me  according  to  Thy  Judg¬ 
ment. 

157.  Many  are  they  that 
persecute  and  afflict  me : 
Yet  I-have-not-swerved  from 
Thy  Testimonies. 

158.  I-beheld  the  trans¬ 
gressors  and  pined-away : 
Because  they-observe  not 
Thine  Oracles. 

159.  See  how  I-love  Thy 
Commandments,  O  Lord  : 
Quicken  me  in  Thy  mercy. 

160.  The  beginning  (i.e.,. 
the  substance)  of  Thy  Words 
is  truth  :  All  Thy  just  Judg¬ 
ments  [endure]  for  ever. 


Shin,  Sin  =  Tooth,  sh,  s. 


16 1.  Princes  have-perse¬ 
cuted  me  without-a-cause  : 
But  my  heart  stands-in-awe 
of  Thy  Word. 

162.  I  rejoice  at  Thine 
Utterance:  As  one-that-finds 
great  spoil. 

163.  Falsehood  I-hate  and 
abhor  :  Thy  Law  do- 1 -love. 


1 61.  Princes  have-perse¬ 
cuted  me  without  a  cause  : 
But  my  heart  trembles  at 
Thy  Words. 

162.  I  rejoice  at  Thine 
Oracles  :  As  one  that  finds 
much  spoil. 

163.  Iniquity  I-hate  and 
abominate  :  But  I-love  Thy 
Law. 


PSALM  II 8  ( 1 1 9). 


521 


164.  Seven-times  a  day 
do-I-praise  Thee :  Because 
of  Thy  just  Judgments. 

165.  Much  peace  have 
they-who-love  Thy  Law : 
And  for  them  there  is  no 
stumbling-block  (1  St.John 
ii.  10). 

166.  I -have-hoped  for  Thy 
salvation,  YHWH  :  And 
have-done  Thy  Command¬ 
ments. 

167.  My  soul  has-observed 
Thy  Testimonies:  And  I- 
love  them  exceedingly. 

168.  I-have- observed  Thy 
Precepts  and  Thy  Testi¬ 
monies  :  For  all  my  ways 
are  before  Thee. 

Tau,  Tav  =  Cross  (the  shape  it  had 

169.  Let  my  cry  come- 
near  before  Thee,  Y^HW^H  : 
Give-me-understanding  ac¬ 
cording  to  Thy  Word. 

170.  Let  my  supplication 
come  before  Thy  face : 
Deliver  me  according  to 
Thine  Utterance. 

1 7 1.  Let  my  lips  pour- 
forth  praise :  For  Thou- 
teachest  me  Thy  Statutes. 

172.  Let  my  tongue  repeat 
Thine  Utterance :  For  all 
Thy  Commandments  are 
justice. 


164.  Seven-times  a  day 
do-I-praise  Thee:  Because 
of  Thy  just  Judgments. 

165.  Much  peace  have 
they  who  love  Thy  Law : 
And  there  is  for  them  no 
stumbling-block. 

166.  I -have -waited  for 
Thy  salvation,  O  Lord  : 
And  I-love  Thy  Command¬ 
ments. 

167.  My  soul  has-kept 
Thy  Testimonies:  And  loved 
them  exceedingly. 

168.  I-have-observed  all 
Thy  Commandments  and 
Testimonies :  For  all  my 
ways  are  before  Thee. 

in  the  old  Hebrew  alphabet)  ;  t,  th. 

169.  Let  my  supplication 
come-near  before  Thee,  O 
Lord  :  Give  me  understand¬ 
ing  according  to  Thine 
Oracle. 

170.  Let  my  supplication 
come-in  before  Thy  face : 
Rescue  me  according  to 
Thine  Oracle. 

17 1.  A  hymn  shall-gush 
forth  from  my  lips  :  When 
Thou-shalt-have-taught  me 
Thine  Ordinances. 

172.  My  tongue  shall-pro- 
claim  Thine  Oracle :  For 
all  Thy  Commandments  are 
justice. 


522 


PSALM  I  1 8  (  I  19). 


173.  Let  Thy  hand  be  a 
help  to  me :  For  I-have- 
chosen  Thy  Precepts. 

174. I-have-longed  for  Thy 
salvation,  YHWH  :  And  Thy 
Law  is  my  delight. 

175.  Let  my  soul  live,  and 
it-shall-praise  Thee :  And 
let  Thy  Judgments  help  me. 

176.  I -have-strayed  like  a 
lost  sheep ;  seek  Thy  servant : 
For  I-forget-not  Thy  Com¬ 
mandments. 


173.  Let  Thy  hand  be 
[prompt]  to  save  me :  For  I- 
have-chosen  Thy  Command¬ 
ments. 

174.  I  -  have-longed  for 
Thy  salvation,  O  Lord  :  And 
Thy  Law  is  my  meditation. 

175.  My  soul  shall-live 
and  praise  Thee :  And  Thy 
Judgments  shall-help  me. 

176.  I-have-strayed  like 
a  lost  sheep :  seek-Thy 
servant:  For  I - have- not - 
forgotten  Thy  Command¬ 
ments. 


This  Psalm  consists  of  twenty-two  stanzas ;  each  stanza 
contains  eight  verses,  each  verse  consisting  of  two  members 
only,  and  each  beginning  with  the  same  letter  of  the  alphabet, 
according  to  the  regular  sequence  of  the  Hebrew  letters  (22x8  = 
176).  The  like  arrangement  is  adopted  in  Lament,  iii.,  but  there 
the  stanzas  consist  but  of  three  verses,  each  beginning  with  the  same 
letter.  In  the  Masora  this  Psalm  is  called  “  the  great  Alphabet ;  ” 
its  arrangement,  as  appears  to  some  expositors,  has  been  adapted 
as  an  aid  to  memory,  the  Psalm  being  especially  selected  for  the 
instruction  of  youth.  It  were  labour  lost  to  look  here  for  the 
progressive  movement,  the  orderly  development  of  a  dominant 
thought,  connecting  and  giving  unity  to  the  several  parts,  as  even 
in  single  stanzas  it  is  often  impossible  to  trace  a  sequence. 
Hence  each  stanza  may  be  taken  as  a  composition  complete  in, 
and  by  itself ;  accordingly  the  Monastic  and  the  Mozarabic 
Breviary  count  each  octonary  as  one  Psalm,  in  the  weekly  dis¬ 
tribution  of  the  Psalter.  The  date,  author,  and  occasion  of  this 
Psalm  are  unknown.  Some,  but  very  few  expositors  ascribe  it  to 
David,  while  others,  relegating  it  to  the  Machabaean  period, 
regard  it  as  a  work  wherewith  the  captive  Jonathan  solaced  his 
involuntary  leisure.  Another,  and,  to  all  seeming,  more  plausible 
conjecture  dates  its  composition  at  the  latter  period  of  the 


PSALM  1 1 8  (119). 


523 


Persian  dominion.  Thalhofer,  however,  observes  that  the  situa¬ 
tion  alluded  to  more  than  once  in  the  Psalm  points  rather  to  the 
time  of  the  Captivity.  Deprived  of  all  that  had  hitherto  dis¬ 
tinguished  them  from  the  heathen  masses,  the  chosen  race  learned 
at  last  to  cling  to  the  Law  it  had  so  often  and  so  continually 
set  at  nought,  to  cherish  it  as  the  badge  and  safeguard  of  its 
nationality,  doomed,  to  all  seeming,  to  be  absorbed  by  the 
heathenism  which  hemmed  it  in  on  every  side.  The  zeal  for 
the  Law,  which  is  the  burden  of  this  Psalm,  its  reiterated  expres¬ 
sion  of  the  conviction  that  the  hope  of  restoration  was  bound  up 
with  the  faithful  observance  thereof,  that  for  such  observance 
was  needed  the  bestowal  of  a  higher  light,  strength,  and  life ;  the 
mention  of  the  wrongs  endured  at  the  hands  of  apostates,  of  false 
brethren,  and  of  the  heathen  rulers,  delineate  a  situation  for  which 
the  Captivity  supplies  the  most  fitting  historical  background. 
When  referring  to  this  Psalm,  the  Fathers  ever  mention  it  in 
terms  of  the  highest  praise.  St.  Ambrose  styles  it,  “the  consum¬ 
mation  of  Christian  perfection.”  A  still  more  telling  proof  of  its 
excellence  is  its  selection  by  Holy  Church,  as  a  main  portion  of 
her  daily  tribute  of  praise  and  supplication,  a  selection  determined 
by  its  ethical  import  and  practical  tendency.  Save  in  vv.  122, 
132  (but  see  notes  on  vv.  149,  156),  each  verse  is  concerned  with 
God’s  revelation  of  His  will,  viewed  as  the  norm  and  guide  of  life 
and  conduct,  the  several  aspects  whereof  are  set  forth  in  the 
following  terms  : 

1.  Torah ,  the  generic  term;  LXX.,  vop.os,  no?nos ;  Vulgate, 

lex  —  law,  authoritative-teaching,  practical-instruction,  or 
direction. 

2.  Derekh;  LXX.,  oSos,  hodos ;  Vulgate,  via,  “way,”  as  the 

Divine  Law  traces  the  road  leading  man  to  his  final 
destiny,  to  the  end  for  which  he  is  created. 

3.  ’ Orach ,  a  poetical  synonym  of  derekh;  LXX.,  6 Sds,  hodos; 

St.  Jerome  and  Vulgate,  semita ,  via ,  “path,”  way  (for 
distinction’s  sake,  here  rendered  “  path  ”). 

4.  “ Edhoth  (or  “edwoth) ;  LXX.,  p-aprupta,  martyria ;  Vulgate, 

testimofiia,  “testimonies especially  used  of  the  Decalogue , 
as,  by  its  promulgation  on  Sinai,  God  bore  witness  to 
Himself  and  to  His  covenant  with  His  chosen  people. 


524 


PSALM  1 1 8  ( 1 19). 


5.  Piq-qudhim ;  LXX.,  SiKaiw/j-ara,  dikaidmata ,  kvroXal,  entolai ; 

Vulgate,  justificcitiones ,  viewdata  ;  St.  Jerome  ( passim ), 
prcecepta ,  “  precepts.”  The  Hebrew  word  implies  “  a 
charge,”  “a  deposit.”  Ai/caiw/xa  (Vulgate,  justification  in 
an  improper  sense,  in  this  connection),  “a  maxim,” 
“a  principle  of  right,”  equivalent,  in  the  usage  of  LXX ., 
to  “commandment,”  “precept,”  but  properly  “an  adjudi¬ 
cation,”  “a  verdict,”  “a  sentence.”  The  Law  as  the 
outcome,  the  expression  of  God’s  righteousness,  the  law, 
so  far  forth,  as  just.  Here  rendered  “  ordinance.” 

6.  Chuqqim  (Singular,  ckoq),  “  What  is  established,”  or  “  defi¬ 

nite;”  “an  appointed  task-time;”  “a  defined  limit,” 
“a  statute,”  “a  decree.”  LXX.,  Si/auw/xara,  dikaidmata; 
Vulgate,  justifications ;  St.  Jerome  (mostly),  prcecepta. 
Here  rendered  “statutes.” 

7.  MitsPoth  (or  mits’woth ),  “commands,”  either  affirmative 

(“Thou  shalt  .  .  .”),  or  prohibitive  (“Thou  shalt  not”)', 
LXX.,  €VTo\.aL,  entolai;  Vulgate,  mandata ,  “command¬ 
ments  ;  ”  the  Divine  Law  as  enjoined  upon  man,  the 
established  rule  of  his  moral  activity. 

8.  Dcibhar ,  “a  word,”  “thing,”  “matter,”  “something,”  but  here 

“a  command,”  “an  edict,”  the  expression  of  God’s  will; 
LXX.,  A .oyo?,  logos;  Vulgate,  sermo,  (Plur.)  sermones , 
verbum ,  verba ,  “  word,”  “  words.” 

9.  Pnirah  (Plur.  ’ amaroth ),  a  poetic  term  for  “a  word,” 

“a  speech,”  especially  “a  Divine  utterance;”  LXX., 
Xoyca,  logia ,  “announcements,”  “oracles;”  Vulgate, 
eloquium ,  eloquia  (  =  declaration),  here  rendered  “  oracles.” 
It  frequently  implies  “  a  promise,”  even  in  this 
Psalm. 

10.  Mislipat  (Plur.  misli pathri),  “judgments;”  LXX.,  Kpi/xara, 

krimata ;  Vulgate,  judicia ;  the  Law,  as  the  expression  of 
God’s  just  and  holy  will,  which  decrees  what  is  right, 
appends  a  sanction  to  His  behests,  and  inflicts  punish¬ 
ment  on  transgressors. 

11.  ’ Emunhh ,  “firmness,”  “security,”  “faithfulness”  to  promises; 

LXX.,  aXyOtL a,  aleetheia ;  Vulgate,  veritas ,  “truth.”  The 
Law,  as  the  record  of  God’s  promises. 


PSALM  I  1 8  ( I  1 9). 


525 


12.  Tsedheq ,  “  right,”  “justice;”  LXX.,  SLKouocrvvr /,  dikciiosynee , 
Vulgate,/^////#,  “justice,”  “righteousness;”  the  Law  being 
the  expression  of  God’s  justice  and  equity, 
v.  2.  “  Search-out,”  examine  carefully ;  the  verb  in  text, 
rendered  “who  keep”  by  St.  Jerome,  means  “to  watch,” 
“guard,”  “preserve,”  “keep.”  LXX.  have  taken  it  in  one  sense, 
St.  Jerome  in  another,  v.  3.  The  rendering  of  LXX.,  Vulgate, 
and  of  St.  Jerome,  who  agrees  here  with  Vulgate,  is  somewhat 
tautological ;  the  not  in  text  applies  to  the  verb  do,  work ,  not  to 
walk:  “Much  less  do  they  \i.e.,  “the  blessed,”  “the  blameless” 
of  vv.  1,  2]  work  iniquity” — far  from  working  iniquity,  “they  walk 
in  His  ways ;  ”  or  “  [Who]  also  do  no  iniquity,  [but]  [who]  walk,” 
&c.  A  continuation  in  text  of  v.  2.  v.  6.  “Perspexero;”  St.  Jerome, 
“  respexero ;  ”  St.  Augustine  and  old  Psalters,  more  accurately, 
“  cum  inspexero  in  mandata  ”  (when  I  shall  have  looked  into  Thy 
commandments,  i.e.,  considered  them  with  care  and  thought,  so 
as  to  make  them  the  rule  of  my  conduct),  v.  9.  St.  Jerome, 
almost  like  Vulgate,  “In  quo  corrigit  juvenis  semitam  suam  :  cum 
custodierit  verba  tua”  (Wherewithal  shall  a  young  man  set  in 
order,  keep  straight — “amend,”  “reform”  his  path?  When  he 
shall  have  kept  Thy  words).  In  text,  “  cleanse  his  path,”  i.e., 
“maintain  purity  of  life.”  “Thy  word;”  Singular  in  text;  one 
of  the  thirteen  cases  enumerated  by  the  Masora,  where  the  Yddh 
indicating  the  Plural  has  dropped  out  of  the  present  text.  Cf.  in 
v.  37,  “In  Thy  way.”  Another  rendering  of  hemistich  2  :  “By 
keeping  watch  over  himself  according  to,”  & c.  v.  10.  “Let  me 
not  wander;”  St.  Jerome,  “Ne  errare  me  facias”  (Make  me  not 
wander),  i.e.,  continue  to  me  Thy  gracious  aid.  v.  11.  “Utter¬ 
ance,”  word,  saying,  “speech,”  poetical  synonym  of  “word”  in 
v.  9.  v.  16.  St.  Jerome,  “In  justitiis  tuis  delectabor”  (I-will-take- 
delight  in  Thy,  &c.),  as  the  text  is  usually  rendered,  but  Rashi 
prefers  “  I  will  study,”  as  better  suited  to  “  I  will  not  forget  ”  in 
second  hemistich,  v.  17.  “[And]  I-shall-live ”  (  =  “let  me  live,” 
“and  if  I  live,  I  will  keep”);  or,  “That  I  may  live,”  so  text, 
LXX.,  several  old  Latin  Psalters  and  Fathers.  “Retribue”  here 
implies  not  a  reward  of  antecedent  merit,  but  is  equivalent  to 
“Do  good,”  “Deal  bountifully.”  “Grant  me  the  favour  that  I 
may  live;”  “Vouchsafe  to  me  the  gift  of  life,”  which  is  the  same 


526 


PSALM  1 1 8  ( 1 1 9). 


as  “Quicken  me”  of  Vulgate  and  of  some  MSS.  of  LXX. 
v.  18.  “Wondrous  things,”  e.g.,  the  conformity  of  the  Law  with 
the  Divine  attributes,  the  significance  of  its  promises,  the  Christ 
to  Whom  it  was  meant  to  lead.  v.  19.  “Sojourner;”  St.  Jerome, 
“advena”  (  =  “a  stranger,”  “an  alien”),  hence  in  need  of  Divine 
guidance;  cf.  Ps.  xxxviii.  (39)  13.  v.  20.  “My  soul  is  crushed 
for  longing,”  &c.,  so  Gesenius  [Heb.  Lex.  s.v.) ;  gadsah  (  =  is 
crushed)  occurs  nowhere  else  in  the  Old  Testament;  in  Lament, 
iii.  16,  it  is  met  with,  but  in  a  derivative  (Hiphil)  conjugation. 
Targum  and  St.  Jerome  agree  here  with  LXX.,  “  desideravit  ”  (has 
desired  to  desire);  cf.  St.  Luke  xxii.  15,  “With  desire  have  I 
desired, ”&c.  v.  21.  The  rendering  of  LXX.,  St.  Jerome,  and  Syriac 
is  admissible,  but,  with  the  present  accents,  the  text  reads  thus  : 
“  Thou-hast-rebuked  the  proud  [that  are]  accursed :  The  wan¬ 
derers  [  =  who  wander]  from  Thy  commandments.”  “  Accursed  ” 
marks  the  effect  of  the  rebuke :  “  so  that  they  are  accursed.” 
v.  22.  “Princes  did-speak  one  with-another ”  is  the  literal  render¬ 
ing.  v.  24.  Lit.,  as  in  text,  “the  men  of  my  counsel”  =  “my 
counsellors;”  St.  Jerome,  “Men  most  friendly  to  me.”  v.  25. 
“Dust,”  so  St.  Jerome  ( pulveri ).  It  is  said  that  the  Emperor 
Theodosius  quoted  this  verse,  when  he  besought  St.  Ambrose  to 
absolve  him.  v.  26.  “  I-have-laid  open  before  Thee  my  ways.” 
v.  27.  St.  Jerome,  “  Et  loquar  in  mirabilibus  tuis  ”  (I  will  speak 
of  Thy  wondrous  deeds),  so  as  to  teach  them  to  others,  v.  28. 
“  Dormitavit  ”  (  —  is  sleepy)  of  Vulgate  is  due  to  a  scribe’s 
blunder,  evvara^ev,  enystaxen ,  instead  of  a  previous  ecrra^ev, 
estaxen  —  the  stillavit  of  St.  Ambrose,  St.  Jerome’s  distillavit , 
which  render  the  verb  in  text.  For  tcedio  of  Vulgate  (  =  weariness, 
disgust),  cf.  Cassian,  Lfistit.  x.  4.  “Strengthen;”  St.  Jerome, 
“Serva  me  juxta  eloquium  tuum”  (preserve  me  according  to  Thy 
promise).  “  With  Thy,”  “ through  Thy,”  il  according  to  Thy  word,” 
variation  due  to  the  close  resemblance  of  d  (-  in,  with,  through) 
to  d  (  =  as,  according  to),  v.  29.  St.  Jerome,  “  Et  dona  mihi  ” 
(  =  and  make  me  a  present  of  Thy  law),  cf.  Judges  xxi.  22. 
v.  32.  “  Enlarge,”  expand,  dilate  with  the  joy  of  deliverance,  or 
by  inward  enlightenment,  and  strengthening.  These  four  first 
octonary  stanzas  are  invariably  recited  at  Prime,  v.  33.  LXX. 
and  Vulgate,  “Teach  me  as  a  lawgiver .”  “Keep,”  so  too 


PSALM  I  1 8  ( 1 1 9). 


527 


St.  Jerome,  LXX.,  “  I  will-seek  it  out,”  rendering  the  verb  in 
text  in  its  primary  sense  of  “ watching,”  “looking  at.”  v.  36. 
“Covetousness,”  unjust  gain,  whether  by  violence,  or  by  fraud,  or 
by  taking  bribes,  v.  37.  Lit.,  “Cause  mine  eyes  to  pass  by,” 
“to  pass  on  one  side.”  v.  38.  “Uphold,”  i.e.,  “perform,”  “fulfil 
Thy  promise,”  &c.,  .  .  .  “Which  [the  relative  is  expressed  in 
text]  is  given  to  them  that  fear  Thee,”  or,  “the  object  whereof  is 
that  Thou  mayest  be  feared ;  ”  St.  Augustine,  i?i  timorem  {in  order 
to  the  fear  of  Thee) ;  so  too  St.  Jerome  :  decidedly  preferable  to  in 
timore.  vv.  41 — 48  begin  with  the  conjunction  Van,  or  Waw(=a.nd), 
almost  the  only  Hebrew  word  that  has  that  initial,  v.  45.  “In  a 
wide  space,”  at  large,  “at  liberty,”  a  figure  for  prosperity,  while 
“  straits  ”  denote  bondage,  woe.  v.  46.  “  Kings,”  perhaps  Persian 
satraps  (?).  v.  48.  “  Lift  up  hands,”  in  token  of  intense  longing 
( =  “  which  I  love  ”),  or,  as  Qimchi  will  have  it,  “  of  willing 
obedience.”  In  vv.  45 — 48  the  Imperfects  of  Vulgate  are  to  be 
rendered,  as  by  St.  Jerome,  as  Futures,  v.  50.  “Comfort;”  the 
word  in  text  occurs  only  here  and  in  Job  vi.  10,  “  For  Thine 
utterance,”  or  “ That  Thine  utterance,”  &c.  v.  51.  “Scoffed,” 
in  text,  verb  from  the  same  stem  as  “scorners”  in  Ps.  i.  1. 
LXX.  probably  read  a  form  of  lun,  instead  of  tuts  in  text.  v.  53. 
St.  Jerome,  “ Horror  has  seized,”  &c.  v.  54.  “  Sojournings,”  rather 
than  “pilgrimage,”  cf.  Gen.  xlvii.  9.  v.  56.  “This  [blessing]  has 
been  vouchsafed  to  me,  Because  [or,  that]  I  was  enabled  to 
keep,”  &c.  A  Rabbinical  adage,  “  The  reward  of  a  precept  is  a 
precept,”  i.e.,  whoso  keeps  one  precept  gains  thereby  strength  to 
fulfil  another,  still  more  arduous.  On  the  other  hand,  “  Sin 
draws  in  its  wake  another  sin.”  v.  57.  Or,  “My  portion,  YH“,  I 
said,  [is]  to  observe  Thy  words.”  With  LXX.,  St.  Jerome,  and 
most  of  the  Fathers,  “  ‘My  portion  art  Thou,  O  Lord;’  I  said,  that 
I  might  keep  Thy  Law.”  v.  58.  “  Entreated  favour,”  but  literally 
meaning,  “I  stroked  Thy  faces;”  vide  Gesenius  {Heb.  Lex . 
s.v.).  v.  60.  Syriac,  “I  made  ready,  and  interposed  no  delay,  to 
keep  Thy  Commandments.”  v.  61.  The  cords  of  the  wicked 
have  surrounded  me”  (  =  been  wound  about  me);  Ibn  Ezra, 
instead  of  “cords,”  “the  sorrows  have  laid  hold,”  &c. ;  Targum 
and  Rashi,  “  the  bands  (companies)  of  the  wicked  are  gathered 
together  against  me.”  Others  render  the  verb  (which,  in  Piel 


528 


PSALM  1 1 8  (119). 


conjugation,  occurs  nowhere  else),  “ha vz  plundered  me.”  v.  66. 
“Good  discernment,”  deep  insight,  delicate  tact,  “good  taste” 
(cf.  Philipp,  i.  9,  in  omni  sensu ,  £v  Trdo-rj  alo-Orjo-eL,  en  pasee  aistheesei 
-“in  all  discernment”).  v.  68.  St.  Jerome  and  Syriac,  “  et 
beneficus  ”  (  =  and  beneficent),  v.  69.  Syriac,  “The  iniquity  of 
braggarts  has  increased  against  me;”  St.  Jerome,  “Applicabant 
mihi  mendacium  superbi  ”  ( =  the  proud  fastened  a  lie  upon  me). 
For  text,  cf.  Job  xiii.  4;  xiv.  17.  v.  70.  Syriac  agrees  here  with 
LXX.,  who  in  their  vowelless  text  read  into  ch-l-bh ,  chctlabh , 
instead  of  chelebh  (  =  fat),  and  rendered  Taphash ,  the  initial  word 
of  verse  (which  occurs  nowhere  else  in  the  Hebrew  Scriptures), 
so  as  to  suit  milk.  Needless  to  say  that  they  are  quite  as  likely 
to  be  right  as  the  Masora.  “  Fat  ”  figures  insensibility,  imper¬ 
viousness  to  higher  influences,  cf.  Deut.  xxxii.  15  ;  Job  xv.  27  ; 
Ps.  xvi.  (17)  10.  v.  71.  Cf.  Heb.  xii.  n.  v.  72.  Rabbi  Joseph, 
invited  to  a  town  where  there  was  no  synagogue,  replied  in  the 
words  of  this  verse,  v.  75.  Cf.  Heb.  xii.  11.  v.  77.  Syriac, 
“  For  I  have  been  taught  Thy  Law.”  v.  80.  “  Upright,”  i.e., 
“sound,”  “whole,”  “undivided,”  “single,”  “perfect.”  Syriac, 
“  My  heart  shall  consider  Thy  precepts :  And  I-shall  not  be 
ashamed.”  The  six  foregoing  octonary  stanzas  are  invariably 
assigned  to  Terce  in  the  Roman  Office.  v.  83.  “Wine-skin,” 
blackened  and  shrivelled  by  the  smoke ;  or,  with  Rosenmiiller,  it 
figures  the  ripening  of  the  character  by  trials.  “  Smoke,”  qitor 
in  text,  rendered  by  Gesenius,  “smoke,”  “vapour,”  “cloud,”  but 
by  LXX.  and  Syriac,  “in  frost;”  St.  Jerome  and  Vulgate,  “hoar¬ 
frost.”  In  Ps.  cxlviii.  8,  it  is  rendered  KpvaraXXos,  krystallos 
(  =  ice).  It  figures  the  effects  of  grief  and  anxious  forebodings  ; 
but  see  Rosenmiiller.  v.  85.  “The  proud,  who  are  not  after  Thy 
law,  have  dug  pits  for  me;”  so  too  St.  Jerome,  who  continues, 
“Quae  (scil.,  foveae  =  pits)  non  erant  juxta  legem  tuam”  (which 
were  not  according  to  Thy  Law).  LXX.  read,  instead  of  shichoth 
of  text,  sichoth  ( =  speeches,  discourses) ;  x  for  sh,  Sin  instead  of 
Shin ,  differentiated  only  by  the  position  of  the  diacritic  dot. 
How  they  came  by  “  told,”  “  related,”  is  impossible  to  say.  They 
may  be  taken  as  referring  to  the  crude  systems  of  the  gainsayers 
of  Revelation,  v.  89.  Syriac,  “Thou  art  for  ever,  O  Lord:  And 
Thy  word  abides  in  heaven.”  v.  91  seems  to  have  been  passed 


PSALM  1 1 8  (119). 


529 


by  in  the  Syriac  version  —  forgotten  by  the  translator  (?). 
St.  Jerome,  “  Judicio  tuo  stant  usque  hodie  ”  (“By  Thy  judgment 
[  =  decree]  they  [viz.,  “  heaven  and  earth  ”  of  vv.  89,  90]  stand¬ 
fast  until  to-day:”  “For  all-things  serve  Thee.”  Literal  text: 
“To  [  =  By,  according  to,  in  virtue  of]  Thy  judgments  [decrees, 
laws],  they  \i.e.,  the  heavens  and  earth]  abide  to-day.”  Another 
admissible  rendering :  “  To  [as  for]  Thy  judgments,  they  abide 
to-day.”  “Word”  (v.  89),  “Law”  (v.  92),  “Precepts”  (Vulgate, 

“  Justifications,”  v.  93),  mean  the  Divine  Law,  so  far  forth  as  with 
commandments,  it  holds  out  sanctions  also.  That  these  sanctions 
are  as  immutable  as  are  the  laws  of  Nature,  is  the  import  of  these 
verses.  LXX.  probably  read  “they  stand  ”  =  “  abide  ”  in  Singular. 
“All  things  ”  =  the  Universe,  lit.  in  text,  “the  whole,”  “the  all”  — 
to  77-av,  ra  cru/x7ravra,  to  pan ,  ta  sympa?ita.  v.  92.  “Nisi  quod” 
(unless  that),  as  Thalhofer  observes,  is  a  servilely  literal  rendering 
of  LXX.,  nisi  (unless)  were  enough,  v.  93.  “Quickened  me;” 
the  preservation  of  my  life  is  the  result  of  Thy  promise,  v.  95. 
“Consider;”  St. Jerome,  “ considerabo ”  (I  will  consider);  Syriac, 
“  I  have  considered.”  v.  96.  In  Walton’s  Polyglot ,  the  Syriac  is 
rendered  thus  :  “To  every  region  (saupho)  I  have  seen  that  there 
is  a  boundary.”  Tikhlcih  (the  word  in  text)  may  mean  “consum¬ 
mation,”  “  perfection,”  but  it  occurs  nowhere  else  in  the  Hebrew 
Scriptures.  If  it  mean  “  perfection,”  we  may  refer  it  to  what  man 
may  attain  to,  when  contrasted  with  the  ideal  set  forth  in  God’s 
Law ;  “  commandment,”  here  a  collective  Singular  (cf.  Deut. 
xxx.  n).  Another  possible  rendering:  “I  have  seen  that  all 
things  come  to  an  end”  (cf.  Job  xxvi.  10;  xxviii.  3).  Rashi  and 
Qimchi,  “Nought  is  so  perfect,  but  that  it  comes  to  an  end;  not 
so  Thy  Law  with  the  sanctions  it  holds  out,”  or,  “  Everything  is 
limited  as  to  excellency  and  duration ;  ”  Targum,  “  Of  all  things 
which  are  striven  after  and  wrought  out  I  have  seen  an  end. 
Thy  commandment  is  exceeding  broad ;  ”  Symmachus,  quoted 
by  Theodoret,  “Of  every  structure  (/.<?.,  of  whatever  is  made), 
I  have  seen  an  end.  Thy  commandment,”  & c.  LXX.  seem 
to  have  shirked  the  difficulty  by  an  ambiguous  word.  v.  98. 
Literally  rendered  in  Walton’s  Polyglot,  “  By  Thy  commandment 
Thou  makest  me  wiser  than,”  &c.  Many  old  Psalters  read, 
“  Super  inimicos  meos  intelligere  (al.  sapere)  me  fecisti  man- 


II 


530 


PSALM  II 8  ( 1 19). 


datum  ”  =  Thou  hast  caused  me  to  understand  (relish,  savour)  Thy 
commandment  more  than  mine  enemies  ( =  better  than  do  mine 
enemies),  corresponding  to  LXX.,  “  Thou-hast  made  me  wiser 
than  mine  enemies  [in,  as  to]  Thy  commandment,”  taking 
ivToXr/v  aov,  entoleen  sou  (  =  “  Thy  commandment  ”)  as  an  Accu¬ 
sative  of  reference.  Another  rendering,  perhaps  closer  to  text : 
“Thy  commandment  makes  me  wiser  than  mine  enemies:” 
“wiser”  with  that  practical  wisdom,  which  “refrains  his  feet,” 
&c.  (v.  101).  v.  103.  Cf.  Ps.  xviii.  (19)  11.  v.  106.  St.  Jerome, 
“  I-have-sworn,  and  will  persevere  ”  (  =  per  sever abo).  “  I  have 

sworn,  and  am  quite  resolved,”  is  another  rendering.  A  reference 
(perhaps)  to  Exod.  xxiv.  3.  v.  108.  “Spontaneous  [offerings]” — 
not  enjoined  by  the  Law ;  prayer,  praise,  confession,  resolutions, 
the  oath  of  v.  106  (cf.  Osee  xiv.  3;  Heb.  xiii.  15).  v.  109.  “I 
am  ever  in  danger  of  death”  (cf.  Judges  xii.  3;  1  Kings  (Sam.) 
xix.  5  ;  Job  xiii.  14) ;  Syriac,  Codex  Vatican,  of  LXX.,  St.  Ambrose, 
and  St.  Augustine  have  “  In  Thy  hands,”  rejected  by  St.  Jerome 
(ad  Suniam ) ;  by  text,  and  Cod.  Alexandrin.  of  LXX.,  “  In  my 
hands.”  v.  112.  Cf.  vv.  36,  44.  St.  Jerome,  “propter  aeternam 
retributionem  ”  (for  the  sake  of  everlasting  reward) ;  Syriac, 
“For  ever  with  truth.”  In  Walton’s  Polyglot ,  Sl  avTa/xeaf/Ly,  di’ 
antameipsin ,  of  LXX.  is  rendered  as  in  Vulgate.  On  account, 
however,  of  the  divergent  renderings  of  the  ancient  versions,  the 
text  is  ambiguous,  and  so  may  not  be  alleged  as  a  certain  proof  of 
the  lawfulness  of  doing  good  works  for  the  sake  of  reward ;  cf. 
Ps.  xviii.  (19)  12,  where  “ eqebh  rabh  —  ^  great  reward”  \peqebh 
begins  with  Ayi?i ,  represented  here  by  doubling  the  Greek 
aspirate  (')]  v.  113.  “Sceptics,”  or  “ waverers,” ,c  explained  by 
Gesenius  (Heb.  Lex.  s.v.)  as  denoting  persons  of  divided  mind ,  who, 
unstable  in  faith,  are  driven  hither  and  thither;  “doubters,” 
‘‘  sceptics  ”  (cf.  3(1)  Kings  xviii.  21  ;  St.  James  i.  8.  Syriac  agrees 
here  with  Vulgate  ;  St.  Jerome,  “I  hate  the  turbulent  (tumultuosos)\ 
Targum,  “  I  hate  them  whose  thoughts  are  unprofitable  ;  ”  Rashi, 
“.  .  .  whose  thoughts  are  evil;”  Qimchi,  “I  love  Thy  law:  all 
other  thoughts  are  hateful  to  me.”  v.  116.  “That  I  may  live,”  oq 
with  Syriac  and  St.  Jerome,  “And  I-shall-live,”  but  LXX.,  “And 
quicken  me.”  v.  118.  “Thou  hast  made  light  of,”  &c.,  so  Targum 
and  Syriac;  St.  Jerome,  “Thou  hast  cast-off  all  who  turn  away 


PSALM  1 1 8  ( 1 19). 


531 


from  Thy  precepts  :  For  their  thought  is  false  ”  ( mendax  cogitcitio 
eorum ) ;  Syriac,  “  I  have  made  light  of  all  who  wander  from 
Thee:  for  their  [sole]  care  [is  to  commit]  crime.’’  v.  119. 
St.  Jerome,  “Thou  hast  counted  as  dross”  ( Quasi  scoriam  co?n- 
putasti ),  which  implies  a  warning  of  a  fiery  judgment ;  LXX., 
s-ghhn  h-sh-bt  of  the  vowelless  original  text,  vocalized  by  the 
Masora  ( sighim  hish'batta ,  “  [as]  scoriae  [  =  dross]  Thou-hast-made 
to  cease,”  hast  removed,  put  aside,  &c.);  LXX.  read  it 
sughhn  (soghtm)  chashabti ,  “  wanderers  [from  the  way  of  the  law] 
have-I-accounted,”  &c.  These  two  readings  are  easily  confounded 
in  Hebrew  script.  The  rendering  of  the  verb  by  Aquila  and 
Symmachus  agrees  with  LXX.  v.  120.  St.  Jerome,  “My  flesh 
bristles-with-hairs  for  fear,”  &c.  ( horripilavit ).  LXX.,  with  Aquila 
and  Theodoret,  read  s-m-r  (samar  of  text),  sanwier  ( =  fastened 
with  nails),  “clavis  confige”  ( =  pierce-Thou  with  nails)  of 
St.  Augustine — the  meaning  borne  by  the  word  in  Chaldee  and 
Arabic — and  are  probably  right.  Symmachus  agrees  with 
St.  Jerome  and  the  Masoretic  reading,  bpOorpixu,  orthotrichei. 
v.  1 2 1.  “Calumny”  (here  and  elsewhere)  means  not  only 
“  slander,”  but  chicanery,  spiteful,  insidious  behaviour,  oppression, 
wrong  masked  under  legal  formalities.  Many  old  Latin  Psalters 
read,  instead  of  ccilumnicintes  (  =  slanderers),  nocentes  (injuring, 
harming),  or  persequentes  (  =  persecuting),  v.  122,  with  v.  132, 
the  only  two  verses  in  the  Psalm  in  which  the  Law  is  not 
mentioned.  See,  however,  v.  149?  “  Be  surety,”  so  too  St.  Jerome  ; 
LXX.  give  the  sense,  “  take  me  under  Thy  protection,”  as  ex¬ 
plained  by  Gesenius  ( Heb .  Lex .  s.v.) ;  St.  Augustine,  St.  Hilary, 
Mozarabic  Breviary,  excipe  (  =  receive,  support,  sustain) ;  Targum, 
Syriac, and  Qimchi  take  " arobh  \ioxAyin\  (“be  surety”)  in  its  further 
sense  of  “being  sweet,”  “pleasant,”  and  render,  “Delight  Thy 
servant  with  good,”  & c.  “  Let  not  the  proud  calumniate  me ;  ” 
St.  Augustine  observes,  that  “  they  who  render  non  calumnientur 
me ,  follow  the  Greek  version,  which  they  translate  by  a  word 
seldom  used  in  the  Latin  tongue.”  v.  126.  “For  the  Lord;” 
so  in  text  ( /aYHIVH ),  in  LXX.  (Cod.  Vatican.),  and  in  several 
Latin  authorities;  St.  Jerome,  “’Tis  time  that  Thou  shouldst  act 
(  =  ut  facias ,  Domine ),  O  Lord.”  “To  act”  is  used  absolutely 
of  God’s  punitive  justice;  cf.  Jer.  xviii.  23;  Ezech.  xxxi.  n: 


532 


PSALM  1 1 8  (119). 


“ They-have-broken  [or,  “made  void”]  Thy  Law,”  by  violating  it 
with  impunity,  so  that,  to  the  ungodly,  its  threats,  promises, 
and  sanctions  are  but  empty  words.  v.  127.  “Therefore” 
refers  to  all  that  has  been  said  in  praise  of  the  Law.  v.  128. 
“  Therefore  I  approve  [esteem-as-right]  all  precepts  of  every  [kind] 
(or,  concerning  all  [things]);”  Syriac,  “Therefore  I  esteem  [love, 
approve]  all  Thy  commandments  :  And  I  hate  every  path  of  the 
wicked.”  LXX.,  reading,  as  it  seems,  the  verb  (approve)  in  the 
Qal  (i.e.,  “light,”  the  fundamental)  conjugation,  render  as  above. 
St.  Jerome  agrees  here  with  LXX.,  “Therefore  I-directed  myself 
according  to  all  Thy  precepts  ”  (in  universa  prcecepta  tua  direxi). 
The  six  preceding  octonary  stanzas  are  daily  recited  at  Sext,  in 
the  Roman  Office ;  the  six  following  are  assigned  to  None,  or 
Nones,  v.  130.  “  The  declaration,”  opening,  the  open  and  clear 
statement;  St.  Jerome,  “The  door  of  Thy  words  is  full-of-light  ” 
(Ostium  sermonum  tuorum  lucidum),  ostium  (the  door)  taking 
pethach  of  text  in  its  primary  meaning,  v.  131.  Lit.,  “I  opened 
my  mouth  with  a  wide  gape,”  denoting  eager  desire,  v.  132. 
Cf.  v.  122.  ft  mis  ft  pat  (according  to  the  wont,  custom),  i.e.,  “as 
Thou  art  wont  to  do,”  &c.  Misftpat=  “judgment,”  but  also 
“  law,”  “  custom  ”  (so  frequently  the  source  of  law),  “  usage,” 
cf.  Exod.  xxi.  9,  with  many  other  passages.  Cf.  the  adverbial 
Accusative  Siktjv,  dikeen  (  =  “ad  instar,”  “after  the  manner  of”); 
Syriac,  “ Because  I  love  Thy  Name.”  v.  133.  “Domineer,” 
“have  dominion,”  cf.  Psalm  xviii.  (19)  14.  v.  136.  Cf.  Lament, 
iii.  48.  St.  Jerome,  “Streams  of  waters  flowed  (fluebant  de)  from 
mine  eyes.”  Kareprjcrav,  Katebeesan ,  of  LXX.  is  obviously, 
according  to  Schegg,  transitive  ( =  “  send  down,”  “  make  to  flow 
down  ”).  The  variants  are  numerous  :  some  MSS.  of  LXX.  read 
KareSvcrav,  katedysan  ;  others,  by  way  of  emendation,  KaT€/3i/3aaav, 
katebibasan  (they,  viz.,  mine  eyes,  let  go  down,  made  to  descend). 
The  Verona  Psalter  divides  the  word  Sic£oSovs,  diexodous  (rendered 
“streams”)  into  hC  i£68ovs,  di ;  exodous  (“per  exitus  aquarum 
descenderunt  oculi  mei”)  =  “mine  eyes  came  down  by  (through) 
streams  of  waters,”  a  close  approximation  to  nonsense. 
“Because  they  keep  not,”  &c. ;  “they”  may  mean  “eyes,”  so 
Qimchi ;  cf.  Numb.  xv.  39 ;  but  Aben  Ezra  refers  it  to  the 
“oppressors”  of  v.  134;  LXX.  (Cod.  Vatican.),  “Because  / 


PSALM  1 18  (119). 


533 


kept  not  Thy  Law.”  v.  138.  A  development  of  v.  137. 
“Justice,”  “faithfulness,”  may  be  construed  adverbially,  “justly 
and  faithfully,”  or  as  Accusatives  in  apposition ;  Revised  Version, 
“Thou  hast  commanded  Thy  testimonies  in  justice  and  very 
faithfulness.”  In  other  words,  “Thy  testimonies  which  Thou 
enjoinest  are  justice  and  truth  itself.”  “Thy  truth” — “faithful¬ 
ness.”  “Thy,”  wanting  in  text  and  LXX.,  is  inserted  by 
St.  Jerome  and  Vulgate,  but  omitted  (and  rightly,  says  Thalhofer) 
by  St.  Augustine,  St.  Ambrose,  Veronese  Psalter,  &c.  v.  140. 
“Fire-proved,”  like  metals  in  the  furnace,  and  hence — “pure.” 
v.  147.  Literal  text,  “ I-was-beforehand,  in  the  morning-twilight;” 
explained  by  Gesenius,  “  I  rose  (rise)  in  the  morning  with  the 
dawn  St.  Jerome,  “  I  rose,  while  it  was  yet  dark ;”  St.  Augustine, 
with  many  others,  renders  “intempesta  nocte”  =  (“at  dead  of 
night”).  Other  MSS.  of  the  same  date  read,  “ immaturitate,” 
“ in  immaturitate,”  corresponding  to  LXX.,  iv  awpia,  en  adria 
(lit.,  “at  an  unseasonable  time”  but  ^nocte  intempesta  —  midnight, 
dead  of  night).  “In  maturitate  ”  of  Vulgate  probably  stands  for 
the  earlier  immaturitate;  taken  by  itself,  it  means  “at  early 
morn,”  “early” — in  a  word,  “I  rose  early,”  “I  forestalled  (antici¬ 
pated)  the  dawn  with  my  cry.”  v.  148.  Rabbi  Leeser,  “Mine 
eyes  were  awake  before  the  night-watches;”  St.  Jerome,  “Mine 
eyes  anticipated  the  night-watches ;  ”  LXX.,  “  Mine  eyes  antici¬ 
pated  the  dawn,”  1 rpos  opOpov,  pros  orthron  (  —  with  respect,  regard 
to  the  dawn).  Ad  te  (  =  to  Thee)  of  Vulgate  is  absent  in  text, 
LXX.,  St.  Jerome,  and  in  several  old  Latin  Psalters.  St.  Ambrose, 
for  diluculo ,  reads  mane  (  =  in  the  morning  =  early) ;  St.  Augustine, 
ad  matutinum  (  =  ditto).  “I  hoped  in  Thy  word,”  i.e.,  promise 
(v.  147),  is  the  Q’ri  (marginal  emendation)  for  “  Thy  words  ”  of 
Kdhibh  (written  text);  St.  Jerome,  “verbum  tuum  expectans” 
(waiting  for  Thy  word),  v.  149.  “  According  to  Thy  judgment  ” 
(hardly)  =  “ according  to  Thy  wont.”  v.  150.  Syriac,  “My  most 
wicked  persecutors  drew  nigh,  and  have  departed  (withdrawn) 
from  Thy  Law.”.  Symmachus  and  St.  Jerome  agree  with  LXX.  in 
reading  rddJiphey  (  =  “followers  after,”  “pursuers  of”)  of  present 
text,  as  rddh'phay  (-“my  persecutors”).  LXX.  and  Vulgate 
may  be  made  to  agree  by  Construing  avop.la,  anomia  (  =  iniquitati 
—  to  iniquity)  adverbially,  as  in  several  old  Latin  Psalters,  inique 


534 


PSALM  1 19  (120). 


— “who  persecute  me  unjustly.”  v.  151.  “All  Thy  command¬ 
ments”  so  LXX.  in  Cod.  Alexand .,  St.  Jerome,  conformably  with 
text.  “All  Thy  ways ”  of  LXX.  {Cod.  Vatican.)  and  Vulgate, 
v.  152.  St.  Jerome,  A  principio  =  “  from  the  beginning,”  “of  old,” 
“  long  since.”  The  truth  and  immutability  of  Thy  Law  deter  me 
from  treading  the  path  of  those  mentioned  in  v.  150.  v.  154. 
“Plead,”  i.e.,  “vindicate  my  right;”  “ Because  of  Thy  word,”  so 
LXX.;  St.  Jerome,  “in  sermone  tuo  ”  (-in  [by]  Thy  word), 
v.  156.  “According  to  Thy  judgments,”  cf.  v.  149.  v.  158.  LXX., 
“  I  beheld  the  void  of  understanding  [=ao-w£rowTas,  asynetountas ] 
and  wasted-away ; ”  St.  Jerome,  “I  beheld  Thy  shirkers-of-duty 
(prsevaricatores  tuos ,  et  mcerebam),  and  was-grieved ;  ”  cf.  Ps. 
cxxxviii.  (139)  21.  “Because,”  or  “who,”  i.e.,  the  faithless, 
v.  160.  “The  sum;”  St.  Jerome,  “Caput  verborum  tuorum  ” 
(the  fundamental  principle  of  Thy  words,  &c.),  cf.  Ke<^aAaiov, 
kephalaion  (Heb.  viii.  1,  “the  chief  point;”  Vulgate,  capituluni). 
v.  161.  “I  feared  not  them ,  but  Thy  word;”  Syriac,  “My  heart 
stood-in-awe  of  Thy  word.”  v.  165.  “Stumbling-block,”  cf. 
1  St.John  ii.  10.  v.  166.  Cf.  Gen.  xlix.  18.  v.  168.  “Before 
Thee,”  the  conviction  of  God’s  all-seeing  eye,  an  appeal  to  His 
witness  in  behalf  of  His  servant;  cf.  Job  xxxi.  4.  v.  171. 
St.  Jerome,  “Let  my  lips  pour  forth  a  hymn  {fundant  hymnum); 
for  Thou  wilt  teach  me  {docebis  enim  me ,  &c.);”  LXX.,  “When 
Thou  shalt  have  taught  me,”  &c.  In  text,  for  “  hymn,”  we  read 
tehillah ,  the  Hebrew  word  for  “Psalm.”  v.  172.  “Let  my  tongue 
sing,”  “rehearse,”  “echo,”  &c.  In  vv.  169 — 173,  175,  the 
Futures  of  text  may  be  rendered  as  Optatives,  as  in  LXX.  and 
St.  Jerome  (v.  175,  however,  LXX.,  “My  soul  shall  live”),  v.  176. 
Rendered  according  to  the  accents,  “  I  am  gone  astray ;  Seek 
Thy  servant  as  a  lost  sheep.” 


The  Gradual  Psalms. 

The  fifteen  Psalms  following  (Pss.  cxix. — cxxxiii.  =  120 — 134) 
are  inscribed  Shir  ham-mal'aldth  (A  Song  of  ascents)  =  LXX., 
Cl$r]  twv  ava/3a0fxwv,  odee  ton  anabathmon  (“A  song  [ode]  of  the 
stairs  [flights  of  steps]  ”—Canticum  Graduum  (“Song  of  the  steps  ”) 
of  Vulgate.  A  slight,  but  inexplicable  variant  occurs  in  the  title 


PSALM  1 19  (120). 


535 


of  Ps.  cxx.  (121),  Shir-lam-ma-'aloth  (=a  song  for  the  ascents). 
Of  the  several  explanations  of  this  title,  none  are  adequate. 
Gesenius  opines  that  it  originated  in  the  rhythm  and  metre  to  be 
discovered  in  most  of  these  Psalms,  the  sense  proceeding,  as  it 
were,  progressively,  so  that  the  first  or  second  half  of  a  verse  is 
repeated  in  the  next,  e.g.,  “Whence  should  come  my  help.” 
v.  2.  “My  help,”  &c.  v.  4.  “The  Keeper  of  Israel.”  v.  5.  “YH“ 
is  thy  Keeper,”  &c.  But  this  mode  of  progression  is  not  confined 
to  these  Psalms,  and,  as  Gesenius  admits,  it  is  wanting  in  not  a 
few  of  them.  It  has  been  taken  (mistaken  [?])  for  a  musical 
indication,  and  referred  to  a  (supposed)  gradual  rise  in  the  tone 
or  pitch  of  the  melody.  Or  again,  some  would  explain  it  by  the 
lofty  position  of  the  choir.  An  obiter  dictum  of  the  Talmud 
(Middoth,  ii.  5  ;  Succa,  1 5  b\  which  mentions  the  correspondence 
of  the  number  of  these  Psalms  (15)  to  the  fifteen  steps  leading 
from  the  Court  of  the  Women  to  the  Gate  of  Nicanor,  into  the 
Court  of  Israel  ( =  of  the  men),  has  given  occasion  to  Rashi  and 
Qimchi,  among  others,  to  surmise  that  at  the  water-libation 
(seventh  day  of  the  Feast  of  Tabernacles)  these  fifteen  Psalms 
were  sung  by  the  choir  of  Levites,  on  the  steps  above  mentioned, 
an  inference  hardly  borne  out  by  the  passage  of  the  Talmud 
referred  to.  Ewald  and  others  are  of  opinion  that  these  Psalms 
of  divers  dates  were  sung  by  the  several  bands  of  exiles,  on  their 
homeward  journey,  under  Cyrus,  and,  later  on,  under  Artaxerxes 
(cf.  1  Esdras  (Ezra)  ii.  and  viii.).  In  Ezra  vii.  9,  this  return  is 
called  ham-ma “alah,  mib-Babel  ( =  the  going-up  from  Babylon). 
Allowing  thus  much,  it  fails  to  account  for  the  Psalms  of  this 
category,  which  must  be  referred  to  a  later  date.  Thalhofer 
favours  the  view  of  Maurer,  Hengstenberg,  &c.,  that  these  Psalms 
were  wont  to  be  sung,  in  the  post-exilic  period,  by  the  pilgrim- 
bands  going  up  to  Jerusalem,  for  the  three  great  feasts ;  cf. 
Ps.  cxxi.  (122).  By  the  Greeks  these  Psalms  are  designated 
“the  Proskyria,”  from  IIpo?  KvpLov ,  Pros  Kyrion  (=“To  the 
Lord”),  the  initial  words  of  Ps.  cxix.  (120). 


536 


PSALM  1 19  (120). 


PSALM  1 19  (120). 

1.  A  Song  of  ascents. 
To  YtfHW^H,  in  my  dis¬ 
tress  :  I-cried,  and  He  - 
answered  me. 

2.  YHWH,  deliver-Thou 
my  soul  from  a  lying  lip  : 
From  a  deceitful  tongue. 

3.  What  shall  -  He  -  give 
to  Thee,  and  what  shall- 
He-add  to  Thee,  O  deceit¬ 
ful  tongue  ? 

4.  Sharpened  arrows  of 
a  warrior  :  With  coals  of 
junipers. 

5.  Woe  is  me,  that  I- 
sojourn  in  Meshekh :  I- 
dwell  with  the  tents  of 
Qedhar ! 

6.  Too  long  has  my  soul 
dwelt :  With  the  hater  of 
peace. 

7.  I  [am  for]  peace  :  But 
when  I-speak :  They  [are] 
for  war. 


PSALM  1 19  (120.) 

1.  A  Song  of  Degrees. 
In  my  distress  I-cried  to 
the  Lord,  And  He  -  heard 
me. 

2.  Deliver  my  soul,  O 
Lord,  from  unjust  lips : 
And  from  a  deceitful  tongue. 

3.  What-can-be-given  to 
thee,  and  what  more  can- 
be-done  to  thee,  For  [thy] 
deceitful  tongue? 

4.  Sharpened  arrows  of 
the  mighty  -  man  :  With 
coals  of  the  desert. 

5.  Woe  is  me,  that  my 
sojourn  is-prolonged :  I- 
have-dwelt  among  the  tents 
of  Cedar ! 

6.  Long  has  my  soul  been 
a  sojourner. 

7.  With  (among)  them 
that  hate  peace,  I  -  was- 
pcaceable :  When  I-spoke- 
to  them,  they  -  warred 
against  me  without  a  cause. 


This  Psalm  may  be  taken  as  the  plaint  of  the  returned 
captives,  hampered  in  their  work  of  reconstruction  by  the  slanders 
and  raids  of  jealous  and  hostile  neighbours.  The  Samaritans,  a 
mongrel  and  semi-heathen  race,  are,  in  all  likelihood,  meant  here, 
cf.  1  Esdras  iv.  4,  5  ;  v. 

v.  i.  Lit.,  “in  distress  to  me,”  “when  I  was  in  distress.” 
v.  3.  LXX.  and  St.  Jerome,  who  is  here  (in  v.  3)  at  one  with 
Vulgate,  construe  the  verbs  in  the  Passive,  “What  shall  (can, 
should)  be  given,”  &c.,  and  “tongue”  in  Accusative  (xpos 


PSALM  1 19  (120). 


537 


yAwcro-av,  pros  glossa?i ,  cf.  Rom.  viii.  18,  “What  infliction  were 
proportionate  to  the  evil  wrought  by  thy  slanderous  tongue  ?  ”). 
v.  4  may  be  taken  either  as  a  description  of  the  “  deceitful 
tongue”  (cf.  Ps.  lvi.  (57)  5;  Ixiii.  (64)  4,  5),  or  for  the  punish¬ 
ment  in  store  for  it.  Targum  and  Rashi  take  this  latter  view. 
“  Coals  of  junipers /”  “juniper,”  according  to  Hebrew  expositors 
and  St.  Jerome,  but,  more  accurately,  the  genista  monosperma, 
used  for  fuel  in  the  desert,  and  retaining  heat  for  a  long  time. 
“  Coals  of  broom ;  ”  LXX.,  “  Coals  of  the  desert  ”  (ep^iKot?, 
ereemikois),  explained  by  St.  J.  Chrysostom  by  ep17p.07rot.ds,  ereemo- 
poios  (  =  making  desolate),  whence  the  Vulgate  desolatoriis. 
St.  Hilary,  far  better,  “carbonibus  desolationis ”  (coals  of  the 
waste,  the  desert),  v.  5.  “Alas  !  that  I-am  an  exile  in  Meshekh;” 
LXX.,  Mocrox,  Mosoch;  Vulgate,  Mosoch,  mentioned  among  the 
sons  of  Japhet  (Gen.  x.  2).  A  barbarous  tribe  dwelling  S.E.  of 
Caucasus,  between  the  Black  Sea  and  the  Araxes  (cf.  Ezech. 
xxvii.  13),  probably  the  Moschi,  a  people  dwelling  in  the  Moschian 
Mountains;  cf.  Herodotus  (iii.  94;  vii.  78).  “  Qedhar”  (  =  “black 

skin,”  “  black- skinned  man”),  the  name  of  a  son  of  Ismael  (Gen. 
xxv.  13),  and  of  the  predatory  Arabian  tribe  sprung  from  him, 
a  swarthy  race  of  Nomads.  Qedhar  is  the  Rabbinical  name  for 
all  the  Arabs.  These  tribal  names  are  not  to  be  taken  literally. 
In  a  topographical  sense,  they  denote  the  extreme  North  and 
South  of  Palestine,  and  may  be  understood  to  mark  the  savage 
brutality  of  the  bordering  races,  as  we  may  speak  of  Mohawks, 
of  Turks,  Hottentots.  M-sh-kh  of  the  vowelless  original  text  is, 
by  LXX.,  St.  Jerome,  and  Syriac  connected  with  mashakh  (  =  “he 
drew,”  “he  continued,”  or  “prolonged”),  hence  St.  Jerome, 
peregrinatio  mea  ( =  “  my  sojourn,”  as  a  stranger,  mine  exile) 
prolongata  est  (“is  prolonged”) ;  in  Targum,  Meshekh  is  rendered 
“among  the  Asiatics,”  as  Japhet’s  race  occupied  Asia  Minor, 
v.  6.  St.  Jerome  and  Syriac,  “My  soul  (i.e.,  I,  myself)  has  long 
sojourned  with  them  that  hate  peace;”  Text,  “Much  (i.e.,  long) 
too  long  for  herself  (i.e.,  to  her  injury,  lah  —  to  her)  has  my  soul,” 
&c.  v.  7.  “I  [am]  peace,”  cf.  Ps.  cviii.  (109)  4,  “I  [am]  prayer.” 
“  When  I  speak,”  exactly  the  same  words  in  text  as  in  Ps.  cxv. 
(116)  10  (1);  Syriac,  “For  I  spoke  to  them  of  peace,  but  they 
fought  against  me.” 


538 


PSALM  120  (i  2  i). 


PSALM  120  ( 1 2 1). 

1.  A  Song  for  the  ascents. 
I-will-lift-up  mine  eyes  to 
the  mountains :  Whence 
shall  my  help  come  ? 

2.  My  help  [comes]  from 

YflHW^H  :  Maker  of 

heavens  and  earth. 

3.  Let  -  Him  -  not  -  suffer 
(give)  thy  foot  to  be-moved  : 
Let  not  thy  Keeper  slumber. 

4.  Lo,  He-neither  slum¬ 
bers  nor  sleeps  :  That  keeps 
Israel  (i.e.,  The  Keeper  of 
Israel). 

5.  YHWH  is  thy  Keeper  : 
YHWH  is  thy  shade  on  thy 
right  hand. 

6.  By-day  the  sun  shall- 
not  smite  thee:  Nor  the 
moon  in  the  night. 

7.  YHWH  shall  -  keep 
thee  from  all  evil  :  He-shall- 
keep  thy  soul. 

8.  YHWH  shall-keep  thy 
going  out  and  thy  coming-in : 
From  this-time  forth  and 
for  evermore. 


PSALM  120  (121). 

1.  A  Song  of  the  steps. 
I-lifted-up  mine  eyes  to  the 
mountains :  Whence  shall 
my  help  come  ? 

2.  My  help  [comes]  from 
the  Lord :  Who  made 
heaven  and  earth. 

3.  Let -Him -not  suffer 
thy  foot  to-be  moved  :  May 
He  -  that  -  keeps  thee  not 
slumber. 

4.  Lo,  the  keeper  of 
Israel  shall-neither  slumber 
nor  sleep. 

5.  The  Lord  keeps  thee : 
The  Lord  is  thy  shade  upon 
thy  right  hand. 

6.  By  day  the  sun  shall 
not  scorch  thee  :  Nor  the 
moon  by  night. 

7.  The  Lord  keeps  thee 
from  all  evil :  May  the 
Lord  keep  thy  soul. 

8.  The  Lord  keeps  thy 
coming-in  and  thy  going- 
out  :  From  this  time  forth 
and  for  evermore. 


An  utterance  of  gladsome  trust  in  the  Maker  of  the  Universe, 
the  Keeper  of  the  chosen  race,  the  Keeper  too  of  His  individual 
worshipper.  It  may  have  been  sung  by  the  returning  exiles,  as 
they  first  caught  sight  of  “the  mountains  [  =  the  mountainous 
land]  of  Israel”  (Nahum  i.  15),  or  by  a  pilgrim-band,  when  the 
ridge  whereon  lay  Jerusalem  and  the  Temple  first  appeared  on 


PSALM  12 1  (122). 


539 


the  horizon.  “Keep”  is  the  characteristic  word  of  this  Psalm, 
repeated  six  times  in  this  short  hymn. 

v.  1.  “Whence”  is  interrogative  in  text,  and  is  so  rendered 
by  Thalhofer  and  others,  v.  2.  “  Maker,”  &c.,  a  title  frequently 
recurring  in  the  Gradual,  as  in  the  other  post-exilic  Psalms. 
During  the  Captivity  the  contrast  between  the  gods  of  the  heathen 
and  the  God  of  their  fathers  was  deeply  impressed  on  the  minds 
of  the  exiles,  cf.  Jerem.  x.  11.  v.  3.  The  verbs  are  rendered  in 
LXX.  and  St.  Jerome  in  the  Optative;  LXX.,  “Give  thou  not 
thy  foot,”  &c.,  i.e.,  “Suffer  not.”  v.  5.  “Right  hand,”  in  con¬ 
nection  with  v.  6  (“The  sun,”  &c.),  means  that  the  pilgrim  will 
be  protected,  shaded  from  the  noon-day  sun.  “  Right-hand  ”  - 
South.  “Shall  not  smite”  (so  St.  Jerome,  percutiet ),  the  sun¬ 
stroke,  a  special  danger  in  the  East,  cf.  4  (2)  Kings  iv.  18 — 20. 
“  Moon,”  an  allusion  to  the  bitter  cold  of  moonlight  nights,  the 
evil  results  of  which  are,  in  popular  belief,  ascribed  to  the  moon, 
cf.  “lunatic;”  Gen.  xxxi.  40.  v.  8.  “Thou  shalt  be  protected 
always,  everywhere,  in  all  thy  doings ;  ”  cf.  Deut.  xxviii.  6 ;  xxxi.  2. 


PSALM  121  (122). 

1.  A  Song  of  ascents  ;  of 
David.  I-was-glad,  when 
they-said  to  me:  We-are- 
going  (let  -  us  -  go)  to  the 
house  of  YflHW^H. 

2.  Our  feet  halted  Within 
thy  gates,  O  Yerushalaim  ; 

3.  Jerusalem,  that  art- 
built  :  As  a  city  which  is- 
compact  in  itself ; 

4.  Whither  went  -  up  the 
tribes,  the  tribes  of  YaH, 
An  ordinance  for  Israel : 
To  give-thanks  to  the  Name 
of  YHWH. 


PSALM  121  (122). 

1.  A  Song  of  the  steps. 
I  was  glad,  at  their  saying 
to  me  :  We-are-going  to 
the  house  of  the  Lord. 

2.  Our  feet  were  standing 
Within  thy  courts,  O  Jeru¬ 
salem  ; 

3.  Jerusalem,  that  is- 
built :  As  a  city,  wherein 
all  associate  together ; 

4.  For  thither  went  -  up 
the  tribes,  the  tribes  of  the 
Lord,  an  ordinance  for 
Israel  :  To  give-thanks  to 
the  Name  of  the  Lord. 


540 


PSALM  1 2 1  (122). 


5.  For  there  are-  (were) 
set  thrones  for  judgment : 
[The]  thrones  of  the  house  of 
David. 

6.  Ask  for  the  peace  of 
Jerusalem  :  They  shall  - 
(may  they)  prosper  that 
love  thee. 

7.  Be-there  peace  within 
thy  stronghold  :  Prosperity 
within  thy  palaces. 

8.  For  the  sake  of  my 
brethren  and  of  my  friends  : 
Let  -  me  -  now  -  wish  thee- 
peace. 

9.  For  the  sake  of  the 
house  of  YHWH  our  God  : 
I-will-seek  thy  good. 


5.  For  there  are  -  set 
thrones  for  judgment  : 
Thrones  of  the  house  of 
David. 

6.  Pray  for  the  peace  of 

Jerusalem  :  And  [say] 

plenty  be  to-them  that- 
love  thee. 

7.  Peace  be  within  thy 
fortress  :  And  plenty  within 
thy  palaces. 

8.  For  my  brethren  and 
my  neighbours’  sakes  :  I  - 
have  -  spoken  peace  con  - 
cerning  thee. 

9.  For  the  sake  of  the 
house  of  the  Lord  our  God  : 
I-have-sought  Thy  good. 


“To  ( =  of)  David”  is  wanting  in  Targum,  LXX.,  Vulgate, 
and  Arabic. 

v.  1.  “I  rejoiced  (and  still  rejoice)  at  those  saying  to  me 
[a  festival  is  at  hand] :  We  will  (let  us)  go,”  &c.  Save  in  Vulgate, 
the  subject  of  “saying”  (“when  they  said”)  is  plainly  a  person; 
hence  St.  Augustine,  “  in  his  qui  dixerunt  mihi  ”  (at  those  who 
said  to  me),  v.  2.  “  Standing,”  halted,  as  having  reached  the 
term.  “  Courts  ”  =  avAous,  aulais ,  of  LXX.,  most  likely  a  scribe’s 
blunder  for  7rvAai?,  pylais  (“gates ”  =portis  of  St.  Jerome).  An 
allusion,  may  be,  to  the  solemn  welcome  of  the  pilgrim-bands  at 
the  city  gates,  mentioned  in  the  Mishnah.  v.  3.  Gesenius, 
“Jerusalem,  the  built  (  =  that  is  built,  art-built)  as  a  city  which 
is-joined  together,”  i.e.,  the  scattered  stones  and  ruins  of  which 
are  now  built  together  (Heh.  Lex.  s.v.).  Those  who  ascribe  the 
Psalm  “  to  David  ”  refer  this  to  the  enlargement  of  the  city  by 
David  and  Joab  (2  Kings  (Sam.)  v.  9 ;  1  Chron.  xi.  7,  8). 
St.  Jerome’s  rendering  is  as  obscure  as  the  text,  “cujus  partici¬ 
pate  ejus  simul.”  LXX.  render  “  is  joined  ”  ( chubberah )  by 
/x€tox>),  metochee  (fellowship),  which  may  refer  to  the  material 
aspect,  or,  with  Schegg,  may  be  rendered,  in  which  all  may 


PSALM  122  (123). 


541 


claim  a  common  interest  (=  gemeinschaft,  communion,  fellowship), 
as  the  home  and  centre  of  their  national  life.  Still  the  parallelism, 
“built”  &c.,  seems  to  favour  the  rendering  of  Gesenius.  v.  4. 
The  motive  of  my  gladness ;  a  retrospective  glance  at  that  which 
gave  the  city  its  importance.  “Testimony,”  rendered  “ordi¬ 
nance,”  Nominative  of  apposition;  Syriac,  “An  obligation  for 
Israel,”  enjoined  by  God,  Exod.  xxiii.  17;  xxxiv.  23;  Deut. 
xvi.  16.  v.  5.  Lit.,  “There  sat;”  Syriac,  “There  were  placed.” 
“For  judgment ;”  LXX.,  correctly,  ek  Kpio-iv,  eis  krisin.  “  House 
of  David  ”  points  to  a  long-established  dynasty ;  would  hardly 
have  been  said  by  David,  v.  6.  “Salute  ye  Jerusalem,”  “Ask 
her  how  she  does  ” — does  “  the  city  of  peace  ”  enjoy  the  peace 
implied  by  her  name  ?  v.  7.  “Stronghold;”  St.  Jerome,  “within 
thy  walls;”  Syriac,  “in  thine  army,”  cf.  “land -forces”  or  the 
fortress  of  Millo  may  be  meant.  In  text,  chel;  according  to 
Qimchi,  “the  fosse,”  or  “moat  with  its  outworks.”  “Castles;” 
St.  Jerome,  in  domibus  tuis  (“in  thy  houses”);  LXX.,  7 rvpyoftd- 
pecri,  pyrgobaresi  (“ battlemented  houses”).  The  word  in  text  = 
“lofty  palaces,”  “fortresses.”  v.  8.  This  may  be  read  as  a 
farewell  greeting  to  friends  and  hosts  by  the  departing  pilgrims. 
“Brethren,”  as  were  all  the  Jews  by  descent,  and  by  God’s 
adoption.  Text,  “I  will  now  say  (Let  me  now  say),  ‘Peace  be 
within  thee.’”  Or,  “Let  me  now  speak  (I  will  now  speak)  peace 
concerning  thee.”  The  former  is  closer  to  the  text.  v.  9.  Syriac, 
“I  will  pray  for  thy  welfare.” 


PSALM  122  (123). 

1.  A  Song  of  Ascents. 
To  Thee  have- 1 -lifted-up 
mine  eyes  :  Who  sittest  in 
the  heavens. 

2.  Behold,  as  the  eyes  of 
slaves  to  the  hand  of  their 
masters,  As  the  eyes  of  a 
handmaid  to  the  hand  of 
her  mistress,  So  our  eyes 


PSALM  122  (123). 

1.  A  Song  of  the  Steps. 
To  Thee  have-I-lifted-up 
mine  eyes :  O  Thou  that 
dwellest  in  the  heavens. 

2.  Behold,  as  the  eyes  of 
slaves  to  the  hands  of  their 
masters,  As  the  eyes  of  a 
handmaid  to  the  hands  of 
her  mistress,  So  our  eyes 


542 


PSALM  122  (123). 


[look]  to  Y#HW>H  our 
God  :  Until  He  be-gracious 
to  us. 

3.  Be  -  gracious  to  us, 
YHWH,  be-gracious  to  us  : 
For  we  -  are  exceedingly  - 
filled  with  contempt 

4.  Our  soul  is  exceedingly 
filled  with  the  scorn  of  those- 
that-are-at-ease :  [With]  the 
contempt  of  the  proud. 


[look]  to  the  Lord  our  God  : 
Until  He-have-mercy  upon 
us. 

3.  Have-mercy  on  us,  O 
Lord,  have-mercy  on  us : 
For  we  -  are  exceedingly- 
filled  with  contempt. 

4.  Our  soul  is  exceedingly 
filled  ;  [We  are]  the  reproach 
of  the  wealthy :  The  con¬ 
tempt  of  the  proud. 


St.  Jerome  and  Syriac,  but  neither  the  text  nor  LXX.,  ascribe 
this  Psalm  “  to  David.” 

v.  1.  “The  eye  of  hope,”  either  of  a  speedy  deliverance  from 
captivity,  or  (with  reference  to  2  Esdras  (Nehem.)  iv.  4,  5),  the 
plaint  of  those  who,  having  returned,  were  exposed  to  the  moles¬ 
tations  of  the  Samaritans  and  others,  who,  supported  and  egged 
on  by  the  Persian  rulers,  missed  no  occasion  of  thwarting  and 
insulting  the  Jews,  cf.  2  Esdras  (Nehem.)  ii.  19.  v.  2.  “In 
manibus ;”  so  Vulgate,  but  Codex  of  Verona,  St.  Augustine,  &c., 
“ad  manus”(  =  to  the  hands),  corresponding  to  the  ds  x*LPa<;> 
eis  cheiras ,  of  LXX.;  St.  Jerome,  “ad  manum”(to  the  hand). 
Cf.  Plautus  (Auhtlaria),  “  Oculos  in  oculis  heri  habere”  (to  keep 
one’s  eyes  on  the  eyes  of  the  master);  Terence  ( Adelphi ),  “Oculos 
ab  oculis  non  dimovere  ”  (not  to  take  off  one’s  eyes  from  the  eyes, 
viz.,  of  one’s  master),  v.  4.  “Exceedingly”  ( rabbath  in  text) 
might  be  rendered,  “  Long  has  our  soul  been  filled,”  &c., 
cf.  Ps.  cxix.  (120)  6.  “At  ease,”  or  “the  arrogant,”  rendered 
so  by  prosperity.  Targum,  LXX.,  Syriac,  St.  Jerome,  and  Vulgate 
keep  to  the  reading  of  the  closing  word  (“proud”)  as  in  the 
Kethibli  ( written  [text]),  passing  by  the  Qeri  (=read),  or  marginal 
emendation,  which  divides  it  as  follows :  “  of  the  proud — 
oppressing  ”=“  of  the  proud  oppressors.” 


PSALM  123  (124). 


543 


PSALM  123  (124). 

1.  A  Song  of  ascents  ;  to 
David.  Had  it  not  been 
YtfHWc’H  who  was  on  our 
side  :  Let  Israel  now  say  : 

2.  Had  it  not  been  YHWH 
who  was  on  our  side  :  When 
man  (i.e.,  men)  rose-up  against 
us  ; 

3.  Then  had-they-swallow- 
ed  us-up  alive  :  When  their 
anger  was-kindled  against 
us  ; 

4.  Then  had  the  waters 
overwhelmed  us:  The  stream 
had-gone-over  our  soul ; 

5.  Then  the  proud  waters 
had-gone  over  our  soul. 


6.  Blessed  be  Y^HW^H  : 
Who  has  not  given  us  [as]  a 
prey  to  their  teeth. 

7.  Our  soul  is-escaped  like 
a  bird  out  of  the  snare  of 
the  fowlers ;  The  snare  is- 
broken,  and  we  are-escaped. 

8.  Our  help  is  in  the 
Name  of  YHWH:  The 
Maker  of  heavens  and  earth. 


PSALM  123  (124). 

1.  A  Song  of  the  steps. 
Had  it  not  been  that  the 
Lord  was  among  us :  Let 
Israel  now  say  : 

2.  Had  it  not  been  that 
the  Lord  was  among  us : 
When  men  rose-up  against 
us  ; 

3.  They  -  might  -  have  - 
swallowed  us-up  alive:  When 
their  rage  was  -  kindled 
against  us  : 

4.  The  water  might-well 
have-engulphed  us  ; 

5.  Our  soul  might-have- 
passed-through  a  torrent : 
Our  soul  might-have-passed- 
through  an  overwhelming 
flood. 

6.  Blessed  be  the  Lord  : 
Who  has  not  given  us  a 
prey  to  their  teeth. 

7.  Our  soul  has-been  de¬ 
livered  like  a  sparrow  from 
the  snare  of  the  fowlers ; 
The  snare  is  broken,  and  we 
are  delivered. 

8.  Our  help  is  in  the  Name 
of  the  Lord :  Who  made 
heaven  and  earth. 


The  ascription  “  to  David  ”  occurs  only  in  text,  Targum,  and 
in  St.  Jerome.  In  all  probability,  the  Psalm,  as  its  Aramaisms 
indicate,  is  a  thanksgiving  hymn  for  the  return  from  Captivity,  for 


544 


PSALM  124  (125). 


the  rescue  of  Israel’s  national  existence  from  the  absorption 
wherewith  it  was  threatened. 

vv.  3 — 5.  vApa,  ara ,  of  LXX.,  rendered  forte ,  forsitan 
(=perhaps)  in  Vulgate  and  by  St.  Jerome,  were  better  translated 
ntique  (=verily,  indeed),  v.  5.  “Seething  waters,”  zidhonhn  in 
text,  rendered  “proud;”  St.  Jerome,  “aquae  superbiae”  (=“the 
waters  of  pride,”  “  proud  waters  ”).  The  word  occurs  here  only 
in  the  Hebrew  Scriptures.  Gesenius,  “boiling,”  “overflowing,” 
“  seething  ;  ”  LXX.,  avvirdcrraTov,  anypostaton  (^irresistible) ;  by 
Schegg,  “  un-fathomable,”  “  bottomless.”  Several  Latin  Fathers 
and  Psalters  render  it  “aquam  immensam ”  (=  fathomless). 
Vulgate,  “  intolerabilem,”  seems  to  drop  the  metaphor;  “un¬ 
bearable,”  trials  under  which  one  must  needs  succumb. 


PSALM  124  (125). 

1.  A  Song  of  Ascents. 
They-that-trust  in  YHWH  : 
Are  as  Mount  Tsiyyon, 
which  cannot  be  -  moved, 
[but]  for  ever  abides  [or, 
stands-fast]. 

2.  As  for  Jerusalem,  moun¬ 
tains  are  round-about  her, 
And  YHWH  is  round-about 
His  people :  From  this-time 
forth  and  for  evermore. 

3.  For  the  rod  (sceptre)  of 
wickedness  shall  not  rest 
upon  the  lot  of  the  just ; 
That  the  just  put  not  forth 
their  hands  to  iniquity. 

4.  Do-good,  YtfHW^H,  to 
the  good  :  And  to  the  up¬ 
right  in  their  hearts. 

5.  But  such-as  turn-aside 
[to]  their  perversities  [or, 


PSALM  124  (125). 

1.  A  Song  of  the  steps. 
They  that  trust  in  the  Lord 
are  as  Mount  Sion  ;  he-shall- 
never  be-moved,  who  dwells 

2.  In  Jerusalem.  Moun¬ 
tains  are  round  about  her, 
And  the  Lord  is  round  about 
His  people  :  From  this  time 
forth  and  for  ever. 

3.  For  the  Lord  will-not 
allow  the  rod  of  sinners  [to 
be]  upon  the  lot  of  the  just. 
That  the  just  stretch  not 
forth  their  hands  to  iniquity. 

4.  Do-good,  O  Lord,  to 
the  good  :  And  to  the  up¬ 
right  in  heart. 

5.  But  them-that-turn- 
aside  to  crafty-devices,  The 


PSALM  124  (125). 


545 


crooked  -  ways],  YHWH  Lord  shall-lead-away  with 
shall  -  make- them-go-their-  the  workers  of  iniquity: 
way  with  the  workers  of  Peace  be  upon  Israel ! 
iniquity :  Peace  be  upon 
Israel ! 

On  their  return  from  Babylon,  the  leaders  of  the  people  were 
confronted  with  unexpected  perils.  The  work  of  reconstruction 
was  hampered,  not  only  by  the  molestation  of  the  Samaritans,  but 
by  domestic  discord.  Not  to  mention  the  complications  resulting 
from  the  mixed  marriages  (cf.  1  Esdras  (Ezra)  ix.  1,  2),  at  a 
subsequent  period  Nehemias  had  to  meet  the  opposition  of  a 
faction  within  the  city,  who  had  been  bribed  by  the  Samaritans. 
As  we  learn  from  his  narrative  (2  Esdras  (Nehem.)  ii.  16),  he 
durst  not  trust  the  leading  men  among  his  people,  till  he  had 
begun  to  rebuild  the  walls.  Further  on  (vi.  10 — 14),  we  see  that 
even  prophets  were  in  league  with  those  who,  to  hinder  his 
work,  sought  “to  put  him  in  fear”  of  his  life.  vv.  3,  5  may  be 
taken  as  alluding  to  the  plots  of  this  miscreant  faction. 

v.  1.  St.  Jerome,  “Like  Mount  Sion,  [which  is]  immovable, 
for  ever  habitable  ”  ( immobilis ,  in  ceternum  habitabilis ) ;  Syriac, 
“They  that  trust  in  the  Lord,  on  Mount  Sion,  shall  not  be 
moved,  but  shall  abide  for  ever.  (2)  Jerusalem  do  mountains 
encircle,”  &c.  v.  2.  “Jerusalem”  is  by  LXX.  transferred  to  v.  1. 
The  city  is  built  on  a  lofty  plateau,  higher  than  most  of  the  hills 
in  the  immediate  neighbourhood,  save  on  its  eastern  side,  where 
it  is  enclosed  by  Mount  Olivet,  with  its  outlying  ridges  on  the 
N.E.  and  S.E.  Yet  do  these  hills  serve  as  a  protection,  as  they 
have  to  be  surmounted  ere  the  traveller  can  see,  or  an  invading 
force  attack,  the  city.  Even  on  the  northern,  which  is  less 
protected,  the  approach  is  difficult.  “Round  His  people,”  cf. 
Zach.  ii.  4,  5.  v.  3.  “  The  Lord”  is  wanting  in  text,  St.  Jerome, 
and  Cod.  Alexand.  of  LXX.  “The  rod”  (or  sceptre),  the  Persian 
rule,  by  favour  of  which  their  hostile  neighbours  molested  the 
Jews,  and  managed  to  gain  over  a  considerable  party  among 
the  most  influential  of  the  returned  exiles.  “  Lot  of  the  just,” 
the  Holy  Land ;  Syriac,  “  For  the  tribe  [another  meaning  of  the 
Hebrew  word  for  “rod”]  of  the  unjust  shall  not  rest  in  (=upon) 
the  lot  of  the  just,  neither  shall  the  just  put  forth  their  hands  to 

JJ 


546 


PSALM  125  (126). 


crime.”  v.  4.  Syriac,  “But  they  that  distort  their  ways,”  &c. 
“The  Lord  shall,”  or,  “May  the  Lord  make  them  go,”  interpreted 
by  Gesenius,  “shall  cause  them  to  perish,”  “destroy  them;” 
LXX.,  “But  as  for  those  that  turn-aside  to  crafty  devices” 
(o-TpayyaXia?,  strangalias=knotty-d.ev'\ces,  snares) ;  Symmachus, 
orKoXidr^Ta?,  skolioteetas  (crookedness,  dishonest  acts);  Theodotion, 
Sieo-rpafxfxeva,  diestrammena  (perverted  courses);  St.  Jerome, 
“pravitates”  (irregularities,  perversities).  Symmachus’ rendering 
has  suggested  that  Vulgate  “ obligationes  ”  (=“ snares,”  “entan¬ 
glements  ”),  may  represent  an  earlier  “  obliquationes  ”  (windings,, 
crooked  ways),  but  the  grounds  of  this  conjecture  are  unsatis¬ 
factory.  “  Obligationes,”  as  shown  above,  implies  ensnaring , 
setting  snares ,  hence  the  word  in  LXX.  is  rendered  “  in  suffo- 
cationes,”  “  in  strangulationes,”  by  several  Fathers  and  Psalters. 
Cassiodorus  understands  obligationes  to  mean  bonds ,  which  he 
interprets  of  the  fetters  sin  binds  the  sinner  withal.  “Adducet” 
(shall  lead  them  to  judgment,  together  with  other  evil-doers) ;  but 
St.  Augustine,  “abducet,”  corresponding  more  accurately  to  LXX. 
d  Trd^ei,  apaxei  (=“  shall  lead  away”)  and  will  bear  Gesenius’ 
rendering  given  above. 


PSALM  125  (126). 

1.  A  Song  of  Ascents. 
When  Y^HW^H  brought- 
back  the  return  (i.e.,  those 
that  returned)  of  Tsiyyon  : 
YV e-were  like  dreaming-ones. 

2.  Then  was  our  mouth 
filled  with  laughter,  And  our 
tongue  with  a  joyful-cry ; 
Then  said-they  among  the 
nations :  YHWH  has-done 
great-things  with  them  (i.e., 
with  regard  to  them). 

3.  YHWH  has-done  great- 


PSALM  125  (126). 

1.  A  Song  of  the  Steps. 
When  the  Lord  brought- 
back  the  captivity  of  Sion  : 
We-became  as  comforted- 
ones. 

2.  Then  was  our  mouth 
filled  with  joy :  And  our 
tongue  with  exultation  ; 
Then  would-they-say  among 
the  Gentiles  :  The  Lord  has- 
done  great-things  among 
them. 

3.  The  Lord  has  [indeed] 


PSALM  125  (126). 


547 


things  with  us  ;  we  -  are  - 
become  joyful  \or,  we  -  are 
glad], 

4.  Restore,  YHWH,  our 
captivity  (captives) :  Like 
streams  in  the  southern  - 
land. 

5.  They-that-sow  in  tears 
shall-reap  in  joy. 

6.  The  bearer  of  the  trail 
of  seed  may  indeed  go-along 
weeping ;  [But]  he  shall 
surely  come  with  a  joyful- 
shout  :  Bearing  his  sheaves. 


done  great-things  with  us ; 
we-are  glad. 

4.  Bring  back,  O  Lord, 
our  captivity,  Like  a  torrent 
in  the  South. 

5.  They  that  sow  in  tears 
shall-reap  in  joy. 

6.  They-went  along  and 
wept  as  they-cast  their  seeds ; 
But  they-shall-surely  come 
with  exultation :  Bearing 
their  sheaves. 


A  post-exilic  song.  The  observations  on  Ps.  lxxxiv.  (85)  hold 
good  here.  The  small  band,  that  formed  the  first  caravan  of  the 
returned  exiles,  beheld  the  land  barren  and  desolate,  sparsely 
peopled,  and  pray  that  those  who  have  remained  behind  may 
return  in  numbers  to  overspread  and  cultivate  the  land,  to  restore 
its  fertility,  like  the  watercourses  in  the  parched  southern  region 
of  Palestine. 

v.  1.  “  Captivity,”  so  all  the  ancient  versions  without  exception. 
A  literal  rendering,  “In  YHWH’s  turning  back”  (  =  bringing 
back),  the  return  of  Sion  (“return,”  abstract  for  concrete, 
“the  returning  ones”).  “Captivity,”  i.e.,  captives,  “a  captive 
band,”  as  in  Ps.  lxvii.  (68)  19.  “Dream,”  too  good  to  be  true, 
cf.  Acts  xii.  9;  St.  Jerome,  “Quasi  somniantes  ”  (as  persons 
dreaming).  Targum,  however,  taking  ke  chdVrriim  (  =  “  as  those 
dreaming,”  “as  dreaming  ones”)  of  text  in  its  Chaldtean  (and 
primary)  meaning,  “We  were  as  sick  men  who  have  recovered,’  1 
a  meaning  it  bears  in  Isai.  xxxviii.  16.  LXX.,  'n-apaKexXrjp.evoLy 
parakekleemenoi  ( =  Vulgate,  “  comforted-ones  ”),  may  be  rendered 
“recalled  [to  life],”  “  revived,”  which  comes  to  much  the  same 
as  the  Targum  rendering.  In  Isai.  (Joe.  citat.),  LXX.  render 
“  Recover  Thou  me,”  by  TrapaKXrjOei 9,  parakleetheis  (=“  comforted,” 
1  live),  vv.  2,  3.  The  Futures  in  text,  being  preceded  by  yaz 

1  Targum,  “as  healed  sick.  LXX.  took  it  for  chom' lint  —  “  spared,  from 
chdtnal—“  he  spared.” 


548 


PSALM  126  (127). 


(then),  denote  consequent  action,  and  are  rightly  rendered  in 
Preterite,  “  Has  done  great  things  ”  =  has  acted  nobly,  performed 
great  things;  lit .,  “has  made  great  [in  relation]  to  doing,”  “  [in 
order  to  deal]  with  ns”  v.  4.  “  Southern-land,”  so  Gesenius ; 
Targum,  “in  a  season  of  drought” — like  the  dried-up  wadys  in 
the  sunburnt  regions  of  South  Palestine,  which  in  the  rainy  season 
are  filled  to  overflowing,  and  spread  fertility  over  the  parched 
land.  v.  6  is  but  an  amplification  of  v.  5.  “The  trail  of  seed,” 
meshekh  haz-zarci\  the  drawing-out  of  the  seed,  i.e.,  its  being 
scattered  along  the  furrow.  Aben  Ezra  renders  meshekh,  the 
vessel  containing  the  seed.  Cf.  Amos  ix.  13,  for  sower.1  The 
idiomatic  repetition  of  the  verb  go  (go  along)  betokens  the  toilsome 
and  anxious  plodding  of  the  sower  along  the  furrows,  in  contrast 
with  his  lightsome  pace,  when  bearing  his  sheaves  to  the  garner. 
The  “  weeping  ”  and  anxious  forecast  of  the  sower  may  be  referred 
to  former  bad  harvests,  cf.  Aggseus  (Haggai)  ii.  16 — 18. 


PSALM  126  (127). 

1.  A  Song  of  Ascents; 
to  (of)  Shelomoh.  If  Y^H- 
VVYH  build  not  the  house,  In 
vain  do  its  builders  labour 
at  it:  If  YHWH  watch 
not  over  a  city,  The  watch¬ 
man  keeps-awake  in  vain. 

2.  Vain  is  it  for  you,  who 
rise  -  early,  sit  -  down  late, 
[and]  eat  the  bread  of 
sorrowful-toils :  J  ust-as-much 
will-He-give  to  His  beloved 
[by  a]  sleep. 

3.  Lo,  sons  are  an  heritage 
of  YHWH  :  The  fruit  of  the 
womb  [His]  reward. 

4.  As  arrows  in  the  hand 


PSALM  126  (127). 

1.  A  Song  of  the  steps  of 
Solomon.  Unless  the  Lord 
build  a  house,  They  that 
build  it  labour  in  vain  :  Un¬ 
less  the  Lord  keep  the  city, 
The  watchman  keeps-awake 
in  vain. 

2.  Vain  is  it  for  you  to 
rise  before  the  dawn  ;  rise 
after  you-are-rested,  ye  that 
eat  the  bread  of  sorrowful- 
toils  :  While  He-gives  sleep 
to  His  beloved-ones. 

3.  Lo,  sons  are  an  heritage 
from  the  Lord  :  The  fruit  of 
the  womb  [His]  reward. 

4.  As  arrows  in  the  hand 


1  Mdshekh  haz-z&ra"— lit.,  “  drawer  of  the  seed.” 


PSALM  126  (127). 


549 


of  a  mighty-man :  So  are 
the  sons  of  [a  man’s]  youth. 

5.  Happy  the  man  that 
has-filled  his  quiver  with 
them  ;  They-shall  not  be- 
ashamed  ;  When  they-speak 
with  their  enemies  in  the 
crate. 


of  a  mighty-man  :  So  are 
the  sons  of  the  outcasts. 

5.  Happy  the  man  who 
has-satisfied  his  desire  with 
them:  He -shall  not  be- 
ashamed,  when  he-speaks  to 
his  enemies  in  the  gate. 


Li  Shelomdh  ( -  to,  of  Solomon)  is  in  text  and  Targum,  but 
not  in  LXX.,  or  in  the  earlier  MSS.  of  Vulgate,  in  which  it  was 
inserted  at  a  later  date.  Syriac  heads  the  Psalm,  “  One  of  the 
Psalms  of  Ascension,  spoken  by  David  concerning  Solomon, 
spoken  too  of  Aggseus  and  Zacharias,  who  urged  on  the  building 
of  the  Temple.”  The  traditional  ascription  is,  to  some  extent, 
favoured  by  Prov.  xx.  22,  an  epitome  of  this  Psalm.  Solomon 
was  gifted  with  wisdom  and  wealth  in  a  dream  at  Gibeon 
(3  (1)  Kings  iii.  5,  foil.).  For  “painful  labours”  of  v.  2, 
cf.  Prov.  v.  10;  “tarrying,”  “delaying,”  cf.  Prov.  xxiii.  30; 
“children  of  youth,”  cf.  “wife  of  youth,”  Prov.  v.  18;  ydhidhd 
-  “  His-beloved-one ”  of  v.  2,  recalls  Y'did'yah  (  =  “beloved  of 
YaH”),  the  name  Nathan  gave  to  Solomon  at  his  birth  (2  Kings 
(Sam.)  xii.  25).  But  all  this  is  mere  conjecture. 

v.  2.  Lit.,  “Vain  for  you,  earlying  {sic)  to  rise  [i.e.,  “rising 
early”],  delaying  to  rest  (sit  down),  eaters  of  the  bread  of  painful- 
toils  :  So  shall  He  give  sleep  to  His  beloved;”  St.  Jerome,  “Vain 
is  it  for  you  to  rise  early;  after  you  have  sat  down  ( postquam 
seder itis) ,  ye  who  eat  the  bread  of  sorrows  :  So  shall  He  give  to 
them  that  love  Him  sleep.”  With  LXX.,  he  reads  delaying,  with 
slightly  different  points,  or  vowels  igneachare  =  u  when  after,” 
instead  of  nlaclire,  instead  of  delayi?ig—ye  that  delay).  LXX., 
“  In  vain  for  you  to  rise-early ;  ye  rise  up  [rise-ye  up  (?)]  after 
sitting  down  [to  the  evening  meal],  ye  that  eat  the  bread  of  pain  ; 
while  (since)  He  gives  sleep  to  His  beloved  ones.”  “Ye  rise  up,” 
or  arise  (in  LXX.,  ky dpecrOe,  egeiresthe  —  surgite,  “arise-ye,”  of 
Vulgate).  Agellius  asserts  that  in  all  the  MSS.  of  Cod.  Vatican. 
the  reading  is  iyeipeaOai,  egeiresthai  (=“  to  rise  up  ”),  that  kyelpecrOe 
is  to  be  found  but  in  the  printed  copies.  Euthymius  and  Theodoret 
prefer  this  Infinitive.  “In  sleep;”  as  rendered  by  Thalhofer, 


550 


PSALM  127  (128). 


“  Even  so  much  as  you  can  gain  by  ceaseless  effort,  He  gives  to 
His  beloved  [in]  sleep,”  i.e.,  without  strained  effort.  Sleepwise  (?), 
Accusative  of  mode.  v.  3.  “Reward;”  LXX.,  “Reward  of  the 
fruit  of  the  womb,”  a  rendering  adopted  by  some  Latin  Fathers, 
who  apply  it  to  the  Christ ;  “  the  sons  of  adoption,  born  anew  in 
Baptism,  are  a  reward  of  the  Fruit  of  the  Virginal  womb .”  The 
Vulgate  rendering  is  in  agreement  with  the  text.  v.  4.  It  is  said 
to  be  a  Chinese  custom  to  hang  a  bow  and  arrow  at  the  house- 
door,  on  the  birth  of  a  son,  to  show  that  the  family  has  got  a 
defender.  “  Of  youth,”  i.e.,  born  of  an  early  marriage.  If  taken 
as  a  noun,  it  has  to  be  rendered  “sons  of  youth,”  so  St.  Jerome 
(“filii  juventutis”) ;  if  (as  by  LXX.)  as  a  participle,  then  “sons  of 
outcasts.”  The  hostility  the  riduci ,  or  returned  exiles,  had  to 
meet  in  their  work  of  reconstruction  rendered  large  families  a 
matter  of  no  slight  moment,  v.  5.  “  Quiver,”  so  Syriac  and 
St.  Jerome;  LXX.  seem  to  have  dropped  the  metaphor  suggested 
by  “  arrows  ”  of  v.  4.  “  Be  ashamed,”  “  speak,”  are  Plural  verbs 

in  text,  LXX.,  St.  Jerome,  and  Vetus  Itala ;  Vulgate  takes 
“mighty  man”  of  v.  4  as  the  subject  (cf.  Ecclus.  xxx.  5,  6; 
Sophocles,  Antig.  641 — 644).  “In  the  gate;”  Targum,  “in  the 
gate  of  the  beth  din  (i.e.,  the  house  of  judgment).  They  shall  not 
lose  their  cause,  when  pleading  against  their  adversaries  in  the 
gate,  the  place  of  judgment,  and  of  all  public  acts.  Some, 
however,  interpret  it  of  an  encounter  with  besiegers  at  the  gate ; 
but  “speak  with”  can  hardly  mean  “fight  with;”  but  cf.  4  (2) 
Kings  xiv.  8 — 11. 


PSALM  127  (128). 

1.  A  Song  of  Ascents : 
Happy  is  every-one  [that] 
fears  Y^HW^H  :  That  walks 
in  His  wavs. 

2.  The  labour  of  thy  hands 
thou-shalt-surely  eat :  Happy 
art  thou,  and  it  shall  be  well 
with  thee. 

3.  Thy  wife  shall  be  as  a 


PSALM  127  (128). 

1.  A  Song  of  the  Steps. 
Happy  are  all  they  that  fear 
the  Lord  :  That  walk  in  His 
ways. 

2.  For  thou-shalt-eat  the 
labours  of  thy  hands  :  Happy 
art-thou,  and  it  -  shall  -  be 
well  with  thee. 

3.  Thy  wife  shall-be  as  a 


PSALM  127  (128) 


551 


fruitful  vine  in  the  sides  (i.e., 
the  inner-parts)  of  thy  house: 
Thy  children  like  olive- 
plants  round-about  thy  table : 

4.  Behold,  that  thus  shall- 
the  man  be-blessed  [That] 
fears  YaHWeH. 

5.  YHWH  bless  thee  out 
of  Sion  ;  And  look -thou 
upon  the  good  (i.e.,  prosper¬ 
ity)  of  Jerusalem  :  All  the 
days  of  thy  life, 

6.  And  see-thou  sons  to 
thy  sons :  Peace  be  upon 
Israel. 


fruitful  vine  on  the  sides  of 
thy  house :  Thy  children 
like  young  olive-plants  round 
about  thy  table. 

4.  Behold,  thus  shall-the 
man  be-blessed  That  fears 
the  Lord. 

5.  The  Lord  bless  thee 
out  of  Sion  ;  And  mayest- 
thou-see  the  prosperity  of 
Jerusalem  :  All  the  days  of 
thy  life, 

6.  And  see  thy  children’s 
children  :  Peace  be  upon 
Israel. 


As  is  obvious,  this  Psalm,  a  sunny  picture  of  domestic  bliss, 
suggests  no  definite  historical  situation.  In  vv.  1 — 4  we  have 
the  description  of  the  happiness  that  rewards  the  God-fearing 
man ;  vv.  5,  6  contain  blessings  and  promises. 

v.  2.  Ki  (“surely,”  or  “for,”  “because”)  is  omitted  in  LXX., 
Origen,  St.  John  Chrysostom,  St.  Jerome,  and  in  most  Latin 
Psalters.  LXX.,  in  several  MSS.  and  printed  editions,  reads  rou? 
7rovov 9  rcov  Kap7rwv  c Tou,  tons  ponous  ton  karpon  sou ,  rendered 
literally  in  several  Latin  Psalters,  “the  labours  of  thy  fruits ” 
(  =  “labores  fructuum  tuorum”),  a  mistake  due,  as  St.  Jerome 
observes  ( Epist .  13,  ad  Marcell.),  to  the  double  meaning  of 
Kap7ro5  (  =  “fruit,”  “wrist”)  “ fruits ”  or  “ hands .”  “Thou  art 
(and  wilt  continue  to  be)  happy.”  v.  3.  “Inner-parts,”  “the  sides 
of  thy  house,”  were  also  literal  renderings.  St.  Jerome,  “in  pene- 
tralibus”  (  =  in  the  inner  rooms),  v.  5.  The  welfare  of  the 
individual  is  bound  up  with  that  of  the  country  and  its  capital, 
v.  6.  “Peace;”  Vulgate,  St.  Jerome,  paceju  (Accusative),  (“  [And] 
peace  ” — mayest  thou  see) ;  LXX.,  and  most  old  Latin  Psalters, 
Pax  (Nominative),  “Peace  be  ”  &c.,  cf.  Ps.  cxxiv.  (125). 


552 


PSALM  128  (129). 


PSALM  128  (129). 

1.  A  Song  of  Ascents. 
Oft-times  (greatly)  have  they 
fought  against  me,  from  my 
youth  up :  Let  Israel  now 
say  ; 

2.  Oft-times  have-they- 
fought  against  me,  from  my 
youth  up  :  Yet  they-pre- 
vailed  not  against  me. 

3.  Ploughers  ploughed 
upon  my  back  :  They-made- 
length  for  their  furrows  (i.e., 
They  made  long). 

4.  YaUWeU  is  just :  He- 
has-cut-asunder  the  cords  of 
the  wicked. 

5.  Let-them-be-ashamed 
and  turned  backward :  All 
[that]  hate  Sion. 

6.  Be-they  as  the  grass  of 
the  roofs  :  Which  ere  one- 
plucks  it  up  withers  [or,  is- 
parched]. 

7.  Wherewith  the  mower 
fills  not  his  hand,  Nor  the 
gatherer  -  of  -  sheaves  his 
bosom  [or,  arm] : 

8.  Neither  do  they-that- 
pass-by  say,  “  The  blessing 
of  YHWH  be  upon  you  : 
We-bless  you  in  the  Name 
of  YaHWeH:’ 


PSALM  128  (129). 

1.  A  Song  of  the  Steps. 
Oft-times  have-they  fought- 
against  me,  from  my  youth  : 
Let  Israel  now  say  ; 

2.  Oft-times  have-they- 
fought  against  me,  from  my 
youth  up :  But  they- pre¬ 
vailed  not  against  me. 

3.  Sinners  forged  upon 
my  back :  They-prolonged 
their  iniquity. 

4.  The  Lord  is  just :  He- 
has-cut-asunder  the  necks  of 
sinners. 

5.  Let  all  that  hate  Sion 
be-put-to-shame  and  turned 
backward. 

6.  Let-them-be  as  the 
grass  of  the  roofs :  Which 
withers  before  it-be-plucked- 
up  [or,  grows-up]. 

7.  Wherewith  the  mower 
fills  not  his  hand  :  Nor  the 
gatherer  of  sheaves  his 
bosom. 

8.  Neither  do  they  that 
pass-by  say,  “  The  blessing 
of  the  Lord  be  upon  you  : 
We  bless  you  in  the  Name 
of  the  Lord.” 


This  Psalm  is  generally  assigned  to  the  post-exilic  period. 
With  the  memory  of  the  still  recent  Captivity,  harassed  as  they 


PSALM  128  (129). 


553 


were  by  the  molestation  of  the  Samaritans  and  of  other  hostile 
neighbours,  the  riduci ,  or  returned  exiles,  recall  in  the  four  first 
verses  the  main  features  of  their  wondrous  past,  and  finish  with  a 
prayer  for  future  deliverance. 

v.  1.  “Oft-times,”  or  “greatly,”  “much,”  or  “for  a  long  time.” 
“Youth,”  the  very  dawn  of  their  national  existence  (cf.  Osee 
(Hosea)  ii.  15;  Jerem.  ii.  2;  xxii.  21;  Ezech.  xxiii.  3).  v.  2. 
“Yet,”  nevertheless,  v.  3.  “Furrows,”  deep  wounds  made  by 
the  scourge — “and  long  did  their  cruel  oppression  endure.” 
Syriac,  “  they  prolonged  their  oppression.”  LXX.  have  taken 
char’shu  (they  ploughed)  in  the  sense  it  bears  at  times,  of 
fabricating  out  of  metal,  wood,  or  stone.  “  Their  iniquity ,” 
in  text  (///.),  “  They-have-made-lengths  for  their  furrows /” 

“iniquity”  is  easily  read  for  “ furrow ,”  “<2  furrow .”  Targum,, 
“  They  lengthened  out  their  ploughing,”  i.e .,  gave  us  no  rest 
from  our  toil.  Gabh  of  text  ( =  “  back  ”)  means  also  “  bulwark,” 
“  stronghold,”  hence  it  may  be  understood  of  levelling  a  fortress 
with  the  ground  (?) :  cf.  Jerem.  xxvi.  18 ;  Mich.  iii.  12. 
v.  4.  “Cords,”  “ropes,”  “traces,”  “bonds,”  yoking  the  oxen 
to  the  plough.  LXX.  read  gabboth  (  —  “backs,”  “necks”) 
instead  of  “ abhoth  of  text,  and  may  be  understood  to  refer  to 
God’s  humbling  the  pride  of  the  oppressor.  St.  Jerome  has 
“laqueos”  (  =  “snares),  vv.  5 — 8.  The  verbs  may  be  con¬ 
strued  as  Optatives.  “  Grass,”  growing  in  the  crevices  of  the  flat 
roofs,  or  on  the  roofs  formed  of  mud  and  straw,  on  the  cottages  of 
the  peasantry.  “Plucked  up;”  in  text,  shalaph  (  =  “he  drew 
out  ” — as  a  sword  from  its  sheath — hence,  “  ere  one  draws  out  the 
scythe,”  /.<?.,  “  ere  it  is  fit  to  be  mowed.”  Rashi  and  Aben  Ezra 
agree  with  LXX.  and  Vulgate;  Targum  (paraphrases),  “which, 
ere  it  blossoms,  there  comes  an  East  wind  that  tears  it  up,  and 
it  withers;”  Aquila,  aveOaXev,  anethalen  ( =  “  ere  it  sprouts”); 
Symmachus,  kKKavXrjcrcu,  ekkauleesai  (  =  “  ere  it  run  into  stalk”), 
unless  this  be  a  form  of  e/cKavA/£civ,  ekkaulizein  ( =  “  to  pull  out 
the  stalk”).  Walton’s  Polyglot  renders  shalaph  (“erumpat”)- 
“  ere  it  shoots  up;”  St.  Jerome,  “statim  ut  viruerit”  (as  soon  as- 
it  shows  itself).  As  no  one  is  at  the  pains  of  gathering  it,  the 
passers-by  have  no  occasion  to  wish  the  mowers  the  blessing  to 
be  met  with  in  Ruth  ii.  4. 


554 


PSALM  129  (130). 


PSALM  129  (130). 

1.  A  Song  of  Ascents. 
Out  of  the  depths  have-I- 
cried  to  Thee,  Y<?HW>H. 

2.  ’Adonay,  hear  my  voice; 
Be  Thine  ears  attentive  :  To 
the  voice  of  my  supplica¬ 
tions. 

3.  If  Thou,  YaH,  should- 
est-mark  iniquities:  ’Adonay, 
who  could-stand  ? 

4.  For  with  Thee  is  the 
forgiveness :  That  Thou- 
mayest-be-feared.  (cf.  Gen. 
xxxi.  53.) 

5.  I-wait  for  YHWH,  my 
soul  waits :  And  in  His 
word  do-I-hope  [or,  for  His 
word  do-I-tarry]. 

6.  My  soul  [waits]  for 
’Adonay:  More  than  watchers 
[wait]  for  the  morning,  [than] 
watchers  for  the  morning. 

7.  Hope-thou,  Israel,  in 
YtfHWHL  For  with  YHWH 
is  the  loving-goodness  :  And 
with  Him  redemption  plen- 
teously  [or,  Let  Israel  hope]. 

8.  And  He  shall-redeem 
Israel  :  From  all  his  iniqui¬ 
ties. 


PSALM  129  (130). 

1.  A  Song  of  the  Steps. 
Out  of  the  depths  have-I- 
cried  to  Thee,  O  Lord  : 

2.  Lord,  hear  my  voice  ; 
Let  Thine  ears  be  attentive 
to  the  voice  of  my  supplica¬ 
tion. 

3.  If  Thou,  Lord,  should- 
est-mark  iniquities :  Lord, 
who  shall-stand  ? 

4.  For  with  Thee  is  the 
propitiation  :  And  because 
of  Thy  law  I-have-waited 
for  Thee,  O  Lord.  My  soul 
has-waited  for  His  word  : 

5.  My  soul  hopes  in  the 
Lord. 

6.  From  the  morning 
watch  until  night,  let  Israel 
hope  in  the  Lord. 

7.  For  with  the  Lord  is 

mercy:  And  with  Him 

plenteous  redemption. 

8.  And  He  shall-redeem 
Israel :  From  all  his  iniqui¬ 
ties. 


Phis  Psalm  is  commonly  held  to  be  a  penitent  supplication  of 
the  Babylonian  exiles ;  some  expositors,  however,  refer  it  1  Esdras 
(Ezra)  ix  5,  &c. ;  x.  44. 


PSALM  130  (13 1). 


555 


v.  1.  “Depths;”  deep  waters  frequently  figure  in  Scripture 
language ;  overwhelming  affliction ;  cf.  Psalm  lxviii.  (69)  2.  v.  3. 
“Mark;”  lit.,  “watch.”  v.  4.  But  Thou  dost  not  mark  them, 
“  F07 '  (because)  with  Thee  there  is  the  forgiveness,  propitiation,” 
(the)  emphatic.  “  Feared,”  i.e.,  revered  with  loving  awe,  on  account 
of  Thy  mercy;  St.  Jerome,  “Cum  terribilis  sis”  (  =  “  Though 
Thou  art  to  be  feared”);  LXX.,  “Because  of  Thy  Name”  But 
Symmachus  and  Agellius  are  of  opinion  the  earlier  MSS.  of  LXX. 
had  “because  of  Thy  law”  “Thy  Law”  and  “ Thou-mayest-be 
feared”  are  easily  confounded  in  the  unpointed  original  text. 
This  rendering  of  theirs  necessitated  (if  it  did  not  exist  already) 
a  different  division  of  vv.  4 — 6.  Thus,  the  beginning  of  v.  5  is 
placed  at  the  end  of  v.  4.  Targum,  “that  Thou  mayest  be  seen  ,” 
instead  of  feared;  Aquila  and  Theodotion,  r/Ei/e/<a  tov  (frofiov, 
heneka  tou  pliobou  ( —  “  because  of  fear  ”).  It  is  worth  noticing 
that  LXX.  render  Isai.  xlii.  4  (“And  the  isles  shall-wait  for  His 
law”),  “And  in  His  Name  shall  the  Gentiles  trust.”  Syriac 
begins  v.  5,  “  I  have  hoped  in  the  Lord,  my  soul,”  &c.  v.  6. 
St.  Jerome  is  here  in  all  but  close  agreement  with  Syriac,  “My 
soul  to  the  Lord  (Anima  mea  ad  Dominum ),  from  morning 
watch  till  morning  watch.”  LXX.  may  have  read  mish-shemurah 
(  =  “  from  the  watch  ”)  instead  of  mish-shonirim  (  =  “  than 
watchers  ”)  of  the  present  text,  and,  puzzled  by  the  repetition 
of  the  word,  thought  to  complete  the  sense  by  inserting  “  until 
night.”  In  Cod.  Alexand.  of  LXX.,  and  in  several  old  Latin 
Psalters,  this  repetition  begins  the  next  verse  (v.  7),  “  From  the 
morning  watch  let  Israel  hope,”  &c.  v.  7.  St.  Jerome,  “Expectet 
Israel  Dominum  ”  (let  Israel  wait  for  the  Lord).  “  Plenteously,” 
.so  literally ,  the  noun  hadbeh  being  always  used  as  an  adverb. 


PSALM  130  ( 1 3 1 ). 

1.  A  Song  of  Ascents; 
to  David.  YtfHYVYH,  my 
heart  is  not  haughty,  nor 
mine  eyes  uplifted  :  And  I- 
walk  not  in  great-things,  or 


PSALM  130  (13 1). 

1.  A  Song  of  the  Steps  ; 
of  David.  Lord,  my  heart 
is  not  lifted-up,  nor  are 
mine  eyes  lofty:  Nor  do-I- 
exercise-myself  in  great- 


556 


PSALM  130  (13  I). 


[in  things]  too  wonderful  for 
me. 

2.  Surely  I-have-stilled 
and  hushed  my  soul  ;  As 
the  weaned-babe  upon  its 
mother :  As  the  weaned- 
babe  [lies]  my  soul  upon  me. 

3.  O  Israel,  hope  in 
YHWH  :  From  this  time 
forth  and  for  evermore. 


things,  or  in  things  too 
wonderful  for  me. 

2.  If  I  have  not  been 
(I  have  indeed  been)  lowly- 
minded,  but  have-exalted 
my  soul  ;  As  the  weaned- 
babe  upon  its  mother :  So 
be  requital  to  my  soul. 

3.  Let  Israel  hope  in  the 
Lord  :  From  this  time  forth 
and  for  evermore. 


The  Syriac  has  the  ascription  “  to  David,”  Targum  and  LXX. 
omit  it.1  There  is  no  very  cogent  reason  for  questioning  this 
ascription. 

v.  1.  Cf.  2  Kings  (Sam.)  vi.  22.  “Eyes  uplifted,”  a  frequent 
Davidic  expression.  “  I  walk,”  “  have-walked,”  here,  as  else¬ 
where,  a  common  figure  for  tenor  of  life  and  conduct.  v.  2. 
Lit.,  “  If  I  have  not  ”=“  Surely,  I  have  indeed  levelled  ( i.e .,  calmed, 
smoothed  down)  my  soul.”  “  Exalted  ”  of  LXX.  comes  from  their 
reading  (mistaking  [?])  wmam’ti  (=“I  have  lifted  up”)  for  d dmam'ti 
of  the  present  text  ( d  and  r  being  easily  confounded  in  Hebrew 
script).  LXX.  have  read  kaggmul  (so  the  requital ),  with  a 
slightly  different  vocalization  from  ka.gga.mul  (=as  the  weaned) 
of  present  text:  “to  my  soul,”  reading  "aley  (to,  upon)  instead 
of  “ dlay  (upon  me)  of  text.  The  reading  of  Cod.  Vatican ., 
dvra7roSoocr«i9,  antapoddseis  (“thou  shalt  repay”),  is  obviously 
an  emendation  of  dvTa,7rdSoo'is,  antapodosis ,  or  of  dvTa7roSdcr€ts, 
antapodoseis  (  =  “  requital,”  “requitals”).  Several  old  Latin 
Psalters  read,  “ita  retribues  ((Wa7roScocre<,s)  in  animam  meam  ” 
(so  shalt  Thou  requite  my  soul),  v.  3.  Probably  a  liturgical 
addition,  an  adaptation  of  an  expression  of  individual  trust  to 
the  circumstances  of  the  captive  people,  or  of  the  returned 
exiles.  St.  Jerome,  “O  Israel,  wrait  for  ( expecta )  the  Lord.” 

1  Cod.  Alexand.  of  LXX.  has  “for  David.  ” 


PSALM  13 1  (132). 


55/ 


PSALM  131  (132). 

1.  A  Son g  of  Ascents. 
Remember,  Y^HWMI,  for 
David  :  All  his  affliction  ; 

2.  Who  swore  to  YHWH  : 
Vowed  to  the  Mighty-One 
of  Yaffaqobh  (i.e.,  Jacob) ; 

3.  Surely  I -will  not  come- 
into  the  tent  of  my  house  : 
Surely  I -will  not  go-up  on 
to  the  couch  of  my  bed, 

4.  Surely-I-will  not  give 
sleep  to  mine  eyes :  Nor 
slumber  to  mine  eyelids, 

5.  Until  I-find  a  place  for 
YHWPI  :  Tabernacles  for 
the  Mighty-One  of  Jacob. 

6.  Lo,  We-heard-of  it  in 
’Eph’rathah  :  We-found  it 
in  the  fields  of  the  wood. 

7.  Let-us-come  into  His 
tabernacles  :  Let-us-worship 
at  His  footstool. 

8.  Arise,  YHWH,  into 
Thy  resting-place:  Thou, 
and  the  Ark  of  Thy  strength. 

9.  Let  Thy  priests  be- 
clothed  with  justice  :  And 
let  Thy  pious-ones-shout- 
for-joy. 

10.  For  the  sake  of  David 
Thy  servant:  Turn  not 
away  the  face  of  Thine 
Anointed. 


PSALM  131  (132). 

1.  A  Song  of  the  Steps. 
Lord,  remember  David :  And 
all  his  meekness  ; 

2.  How  he-swore  to  the 
Lord  :  Vowed  a  vow  to  the 
God  of  Jacob  ; 

3.  Surely  I -will  not  enter 
into  the  tent  of  my  house  : 
Surely  I-will  not  go-up  to 
the  couch  of  my  bed. 

4.  I-will  not  give  sleep  to 
mine  eyes  :  Nor  slumber  to 
mine  eyelids, 

5.  [Nor  rest  to  my  tem¬ 
ples,]  Until  I-find  a  place 
for  the  Lord.  A  dwelling 
for  the  God  of  Jacob. 

6.  Lo,  we-heard-of  it  in 
Ephrata :  We-found  it  in 
the  fields  of  the  wood. 

7.  We-will-enter  into  His 
tabernacle:  We-will-worship 
at  the  place  where  His  feet 
stood. 

8.  Arise,  O  Lord,  into  Thy 
resting-place  :  THOU,  and 
the  Ark  of  Thy  holiness. 

9.  Let  Thy  priests  be- 
clothed  with  justice :  And 
Thy  saints  exult. 

10.  For  Thy  servant 
David’s  sake:  Turn  not 
away  the  face  of  Thine 
anointed-one. 


553 


PSALM  1 3  I  (132). 


11.  YHWH  has-sworn  to 
David,  [it-is]  truth  ;  He-will 
not  turn  from  it ;  Of  the 
fruit  of  thy  belly  (i.e.,  womb)  : 
Will-I-set  upon  thy  throne  ; 

12.  If  thy  sons  will-keep 
My  covenant.  And  My 
testimonies  which  I-shall- 
teach  them,  Their  sons  also 
for  ever  and  ever  :  Shall-sit 
upon  thy  throne. 

13.  For  YHWH  has- 
chosen  Sion  :  He  -  has  - 
desired  it  as  an  abode  for 
Himself. 

14.  This  is  My  resting- 
place  for  ever  and  ever : 
Here  will-I-abide,  for  I-have- 
desired  it. 

15.  Her  provision  I-will 
abundantly  bless  :  Her  poor 
I-will-satisfy  with  bread. 

16.  Her  priests  also  will- 
I-clothewith  salvation  :  And 
her  pious-ones  shall-shout 
aloud  for  joy. 

1 7.  There  will-I-make  the 
horn  of  David  to-bud  :  I- 
have-prepared  a  lamp  for 
Mine  Anointed. 

18.  His  enemies  will- 1  - 
clothe  with  shame :  But 
upon  himself  shall  his  crown 
flourish. 


11.  The  Lord  has-sworn 
to  David  [in]  truth,  He-will 
not  annul  it :  Of  the  fruit  of 
thy  belly  will-I-set  upon  thy 
throne  ; 

12.  If  thy  sons  will-keep 
My  testament,  And  these 
testimonies  of  Mine  which 
I-shall-teach  them  ;  Then 
shall  their  sons  for  evermore 
sit  upon  thy  throne. 

13.  For  the  Lord  has- 
chosen  Sion  :  He-has-chosen 
it  as  an  abode  for  Himself. 

14.  This  is  My  resting- 
place  for  ever  and  ever : 
Here  will-I-dwell,  for  I-have- 
chosen  it. 

15.  Her  widows  I-will- 
abundantly  bless  ;  Her  poor 
I-will-satisfy  with  bread. 

16.  Her  priests  will-I- 
clothe  with  salvation  :  And 
her  saints  shall  greatly  exult. 

1 7.  There  will  I  make  a 
horn  to  spring  forth  to 
David :  I-have-prepared  a 
lamp  for  Mine  Anointed. 

18.  His  enemies  will- 1  - 
clothe  with  shame :  But 
upon  him  shall  My  sanctifi¬ 
cation  flourish. 


Qimchi,  with  the  majority  of  ancient  expositors,  assigns  this 
prayer  for  the  fulfilment  of  the  Divine  promises  to  David,  to 
David  himself.  It  has,  with  better  reason,  been  ascribed  to 


PSALM  13 1  (132). 


559 


Solomon,  a  view  favoured  by  the  fact  that  vv.  8 — 10  of  this 
Psalm,  with  but  a  slight  variation,  reproduce  the  conclusion  of 
Solomon’s  prayer  at  the  Dedication  of  the  Temple  (2  Chron.  vi. 
41,  42).  A  far  more  probable  view — that  of  Origen,  Theodore t, 
and  of  most  modern  commentators — assigns  it  to  the  period  of 
the  Captivity,  when  the  Davidic  dynasty  was  dethroned,  and,  to 
all  seeming,  God  had  forgotten  His  promises  to  David  and  his 
seed. 

v.  r.  “Affliction,”  so  too  St.  Jerome;  Syriac,  “humiliation,” 
as  7rpadr?7'?,  prciotees  ( =  meekness,  mildness,  good  temper),  of 
LXX.  will  bear  to  be  rendered.  “  To  (for,  in  behalf  of)  David,” 
in  text  (a  Dative  of  reference),  cf.  Ps.  lxxviii.  (79)  8,  “Remember 
not  to  us  [in  text,  lanu ,  t.e.,  “to  our  prejudice,”  “against  us”] 
our  iniquities,”  &c.  “Affliction”  may  here  be  rendered  “his 
anxious  cares  ” — for  the  splendour  of  Divine  worship,  as  set  forth 
in  the  following  verses,  v.  2.  “How;”  LXX.,  d>?,  /ids;  Syriac 
and  St.  Jerome,  “Who  swore  ”  (05,  hos,  instead  of  ws).  “Mighty 
of  J.  ;”  rendered,  as  is  their  wont,  by  LXX.  “God  of  J. ;”  so  too 
St.  Jerome,  “  Deo  J.”  “Mighty-One,”  repeated  in  v.  5,  first 
occurs  in  Gen.  xlix.  24.  v.  3.  “If”  introduces  a  solemn  assever¬ 
ation;  we  may  supply,  “May  evil  befall  me,”  11  If  I  go,”  &c. 
“Tent,”  not  to  be  taken  literally,  cf.  2  Kings  (Sam.)  vii.  2.  v.  4. 
Cf.  Prov.  vi.  4.  v.  5.  “  Rest  to  my  temples,”  wanting  in  text, 
an  interpolation  from  Theodotion.  v.  6.  “  It,”  viz.,  the  Ark. 
“’Eph’rathah,”  ancient  name  of  Bethlehem,  Gen.  xxxv.  16. 
“  ’Eph’rathah  ”  may  be  (not  be  [?])  a  topographical  name ;  in  the 
latter  case,  it  means  “fruitful”  (  =  the  fruitful  land).  As  the 
gentile  name  Ephrathite  means  an  Ephraimite ,  in  three  passages, 
Ephrathah  may  here  mean  Ephraim  (?),  the  chief  town  of  which 
was  Shiloh  ( =  Silo),  the  place  of  the  Tabernacle,  in  the  period  of 
the  Judges.  Schegg  attempts  another  explanation:  a  few  miles 
W.  of  Bethlehem,  in  the  territory  of  Juda  (as  is  also  Qir'yath- 
YcTar\  lies  the  town  of  Beth-shemesh  ( =  “  House  of  the  sun  ” — 
Bethsames  of  Vulgate),  to  which  the  Ark  was  taken  by  the 
Philistines.  Thence  it  was  removed  to  QiYyath  Yedrun  (  —  “  city 
of  the  woods,”  Woodtown,  Eorestville),  on  the  confines  of 
Benjamin  and  Juda  (1  Kings  (Sam.)  vi.  21  ;  vii.  1,  &c.). 
“  Ephrata  ”  is  by  some  identified  with  the  district  in  which  the 


PSALM  1 31  (132). 


“  city  of  the  woods  ”  is  situate.  St.  Jerome,  “  in  regione  saltus  ” 
(in  the  district  of  the  wood,  the  forest-district),  v.  7.  “Footstool,” 
cf.  Ps.  xcviii.  (99)  5.  v.  8.  “Arise,”  the  old  war-cry  during  the 
march  through  the  desert,  cf.  Numb.  x.  33 — 36.  “Strength,”  so 
St.  Jerome  ( fortitudinis  tuce),  or,  “of  Thy  Majesty,”  whereof  the 
Ark  was  the  seat.  v.  10.  “Turn  not  .  .  .  the  face,”  refuse  not 
the  petition.  “  For  the  sake  of  David,”  &c.,  paraphrased  in 
Targum,  “  For  the  sake  of  David  Thy  servant’s  justice  (inno¬ 
cence  [?]),  while  the  Ark  is  entering  through  the  middle  of  the 
gates,  turn  not  away  the  face  of  Solomon,  Thine  Anointed.”  By 
others,  the  captive  King  Jechonias  is  taken  to  be  meant ;  it  is  also 
understood  of  the  chosen  race,  then  in  exile,  v.  11.  Syriac,  “He 
will  not  go  back  from  it;”  St.  Jerome,  “  He  will  not  be  turned 
(non  avertetur  ab  ea)  from  it ;”  cf.  Ps.  cix.  (no)  4,  “  He  will  not 
repent.”  v.  13.  The  kingdom  is  given  to  David,  because  God  has 
chosen  Sion  for  His  fixed  abode,  v.  15.  “  Provision,”  rendered 
escae  (  =  food)  in  Walton’s  Polyglot ;  Syriac,  “  venationibus  ejus  ” 
(its  huntings — for  game);  St.  Jerome,  “its  hunting”  (venationem 
ejus )  =  Orjpav,  theeran ,  of  LXX.,  Cod.  Vatican.  Cod.  Alex,  reads 
Xr/pav,  cheeran  (  =  “widow”  of  Vulgate),  either  a  scribe’s  blunder 
or  an  unauthorized  correction,  suggested,  may  be,  by  the  fancied 
requirements  of  the  parallelism,  “  widow  ”  corresponding  to 
“poor,”  while  “food”  and  “poor”  are  disparate.  Tseydhah  of 
text  =  “ food,”  “provision  for  a  journey;”  “flesh,  fish,  or  fowl 
trapped,  or  caught  in  nets  or  snares.”  vv.  17,  18  are  obviously 
Messianic.  “  Horn,”  a  mighty,  all-conquering  King  of  David’s 
race,  whence  the  mention  of  enemies  in  v.  18.  Cf.  St.  Luke  i.  69. 
“  A  lamp  ”  (in  text,  ner\  so  rendered  in  all  the  ancient  versions. 
Lowe  and  Jennings  suggest,  “a  line  of  descendants.”  The  Son 
of  David  is  to  be  “a  light  to  enlighten  the  nations”  (St.  Luke 
ii.  32),  and  to  rule  for  ever  as  a  glorious  Priest-King.  v.  18. 
Here,  as  in  Ps.  lxxxviii.  (89)  40,  LXX.  render  nidro  (his  crown) 
aymcr/xa,  hagiasma  (Vulgate,  “sanctification,”  sanctuary,  holiness), 
a  rendering  the  primary  meaning  of  nezer  (rendered  here  diadema 
by  St.  Jerome)  fully  justifies.  Nezer  is  a  token  whereby  one  is 
set  apart,  separated  from  the  people  at  large.  Here  it  means  the 
royal  diadem,  symbolizing  the  regal  unction  and  Divine  dele¬ 
gation  to  rule.  Thus  the  king’s  crown,  the  mitre  of  the  high 


PSALM  132  (133). 


56l 


priest,  the  unshorn  locks  of  the  Nazarite,  are  designated  by  this 
word.  Syriac,  “His  enemies  I  will  clothe  with  shame,  and  upon 
(towards  [?])  him  shall  My  holiness  be  multiplied;”  in  text,  lit. , 
“  shall  blossom.” 


PSALM  132  (133). 

1.  A  Song  of  Ascents  :  to 
David.  Behold,  how  good 
and  how  pleasant  it  is  :  For 
brethren  to-dwell  together 
also. 

2.  As  the  goodly  oil  upon 
the  head,  going-down  upon 
the  beard,  the  beard  of 
Aaron  ;  That  goes  -  down 
upon  the  hem  of  his  vest¬ 
ments  ; 

3.  Like  the  dew  of  Cher’- 
mon,  that  comes-down  upon 
the  mountains  of  Tsiy-yon  ; 
for  there  Y<?HW>H  com¬ 
manded  the  blessing  :  Life 
for  evermore. 


PSALM  132  (133). 

1.  A  Song  of  the  Steps 
to  David.  Behold,  how 
pleasant  it  is  :  For  brethren 
to-dwell  together. 

2.  As  the  ointment  (the 
fragrant-oil)  upon  the  head, 
That  ran-down  upon  the 
beard,  the  beard  of  Aaron  ; 
That  ran  -  down  upon  the 
border  of  his  vesture  ; 

3.  Like  the  dew  of  Her- 
mon  that  comes-down  on 
Mount  Sion  :  For  there  the 
Lord  commanded  the  bless¬ 
ing  :  [Even]  life  for  ever¬ 
more. 


“To  (of,  by)  David,”  omitted  in  Cod.  Vatican .  of  LXX.,  is 
found  in  text,  in  Cod.  Alexa?id.  of  LXX.,  Targum,  Old  Itala, 
Vulgate.  There  is  no  reason  for  questioning  the  traditional 
ascription.  Several  expositors,  however,  assign  the  Psalm  to  the 
post-exilic  period,  when  the  division  of  Juda  and  Israel  was  a 
thing  of  the  past,  and  the  returned  exiles,  whatever  their  tribe, 
merged  into  one  community,  cf.  1  Esdras  (Ezra)  iii.  1  ;  2  Esdras 
(Nehem.)  viii.  1.  This,  after  all,  is  mere  conjecture,  as  nothing 
in  the  Psalm  points  to  a  definite  date.  It  may  have  been 
composed  by  David,  or  by  some  other  inspired  poet,  to  impress 
the  multitudes  assembled  for  the  three  great  festivals,  with  a 
sense  of  the  blessedness  of  their  hallowed  fellowship.  Aben  Ezra 
restricts  it  to  the  priestly  caste.  Joseph  Qimchi  extends  it  to  the 
KK 


562 


PSALM  133  (I34> 


whole  of  Israel ;  David  Qimchi  refers  it  to  the  friendship  of 
Zorobabel  and  the  high  priest,  Jesus  (  =  Joshua,  Jeshua),  cf.  Zach. 
iv.  11 — 14. 

v.  1.  “Behold,  how  good  and  pleasant  [it  is  for  those 
who  are]  brothers”  (i.e.,  united  by  ties  of  blood),  “ also ”  (cf. 
gam -ydchadh)  “to  dwell  together,”///.,  “to  dwell  also  together,” 
in  peace,  harmony,  and  mutual  forbearance.  v.  2.  “Goodly 
oil,”  the  priestly  unction  mentioned  Exod.  xxix.  7 ;  Lev. 
viii.  12;  xxi.  10.  “Aaron,”  he  alone  was  thus  plentifully 
anointed,  to  betoken  that  to  him  was  imparted  the  fulness  of 
the  priesthood.  “Aaron”  may  perhaps  be  understood  as  the 
collective  designation  of  the  high-priesthood.  “Hem,”  lit. r 
“  mouth”  (cf.  “  mouth  of  a  sack”),  the  upper,  or  lower  hem,  more 
likely  the  latter,  v.  3.  Rashi  would  supply,  “  \like  the  dew ]  that 
descends  on  the  mountains  of  Sion.”  St.  Jerome,  “Montana 
Sion”  (the  hilly  ranges  of  Juda).  It  may  be  understood  of  the 
moisture-laden  clouds  gathering  about  Hermon,  and  wafted 
southward.  “  There,”  i.e.,  Sion  is  the  Divinely  appointed  spot, 
where  He  has  ordained  for  evermore  “  the  blessing  [i.e.,  life].”- 
This  verse  favours  somewhat  the  view  that  this  Psalm  was  meant 
to  be  sung  at  the  gathering  for  the  three  great  festivals. 
St.  Augustine  observes  that  the  very  sound  of  v.  1  is  so  sweet 
( ita  sonus  iste  dulcis  est),  that  it  was  sung  even  by  those  who  knew 
nothing  of  the  rest  of  the  Psalter.  This  verse,  adds  he,  gave  birth 
to  monasteries. 


PSALM  133  (134). 

1.  A  Song  of  Ascents. 
Behold,  bless-ye  Y^HW^H, 
all  ye  servants  of  YHWH  : 
Who  stand  in  the  house  of 
YHWH  in  the  nights. 

2.  Lift-up  your  hands  to 
the  sanctuary  :  And  bless- 
ye  YHWH. 


PSALM  133  (134). 

1.  A  Song  of  the  Steps. 
Behold  now,  bless-ye  the 
Lord,  all  ye  servants  of 
the  Lord  :  Who  stand  in 
the  house  of  the  Lord  [in  the 
courts  of  the  house  of  our 
God]. 

2.  Lift-up  your  hands  by 
night  to  the  holy-places : 
And  bless-ye  the  Lord. 


PSALM  134  (135). 


563 


3.  YHWH  bless  thee  out  3.  The  Lord  bless  thee 
of  Sion :  [He  who  is]  the  out  of  Sion :  [Even  He] 
Maker  of  heaven  and  earth,  who  made  heaven  and  earth. 

Delitzsch  asserts  as  beyond  question  (1)  that  vv.  1,  2  are  a 
greeting,  and  v.  3  is  a  blessing  in  reply ;  (2)  that  it  is  addressed  to 
the  priests  and  Levites  who  had  the  night-watch  in  the  Temple ; 
(3)  that  this  Psalm  is  purposely  placed  at  the  end  of  the  Gradual 
Psalms,  to  take  the  place  of  a  final  blessing.  Targum  explains 
v.  1  of  the  Temple  watch.  Tholuck  and  others  take  vv.  1,  2  for 
the  greeting  of  the  Levites  to  the  relief-guard,  who  reply  in  v.  3. 
Others  suppose  that  the  greeting  is  interchanged  between  the  two 
bands  on  meeting  when  making  their  rounds.  Hengstenberg, 
Philippson,  &c.,  are  of  opinion  that  vv.  1,  2  are  addressed  to  the 
priests  officiating  at  night,  by  the  pilgrims  thronging  the  Temple- 
mount  and  fore-court.  At  the  time  of  the  great  festivals,  the 
multitude  of  private  sacrifices  (“private  intentions,”  as  we  say) 
kept  the  priests  and  Temple  officials  occupied  far  into  the  night. 

v.  1.  “Behold,”  “come,”  “now  then,”  calls  attention. 
“  Servants  of  YH“,”  limited  to  priests  and  Levites  by  next 
clause,  “  Who  stand,”  &c.,  the  usual  word  for  liturgical  func¬ 
tionaries.  “  In  the  courts  ...  of  our  God,”  not  in  text,  inserted 
by  LXX.  from  v.  2  of  next  Psalm,  v.  2.  “  Lift  up  .  .  .  hands 
[to  the]  holy-place”  (godhesh,  in  text),  Accusative  of  direction,  or 
adverbial,  “in  holiness,”  “holily.”  “Lift  up  hands,”  i.e.,  “pray,” 
cf.  1  Tim.  ii.  8.  v.  3.  The  formula  of  the  priestly  blessing 
(Numb.  vi.  24)  differs  from  this. 


PSALM  134  (135). 

1.  Halalu-YaH.  Praise-ye 
the  Name  of  YHWH: 
Praise  [it-  (Himj(?)]  ye  ser¬ 
vants  of  YtfHWML 

2.  Ye  that  stand  in  the 
house  of  YHWH:  In  the 
courts  of  the  house  of  our 
God. 

3.  Praise  -  ye  YaH  ;  for 


PSALM  134  (135). 

1.  Alleluia.  Praise-ye  the 
Name  of  the  Lord  :  Ye 
servants  of  His,  praise  the 
Lord. 

2.  Ye  that  stand  in  the 
house  of  the  Lord  :  In  the 
courts  of  the  house  of  our 
God. 

3.  Praise-ye  the  Lord,  for 


564 


PSALM  134  (135). 


YHWH  is  good:  Sing- 
psalms  to  His  Name,  for  it 
is  pleasant 

4.  For  YaH  has  chosen 
Jacob  for  Himself:  Israel 
for  His  own  possession. 

5.  For  I  know  that 
YHWH  is  great:  And  that 
our  Lord  (’ Adoney-nu )  is 
above  all  gods  (’  Eld  him). 

6.  All  that  YaHWeH 
pleases  He-has-done,  In  the 
heavens,  and  in  the  earth  : 
In  the  seas,  and  in  all  deeps. 

7.  He-brings-up  vapours 
from  the  end  of  the  earth  ; 
He-makes  lightnings  for  the 
rain  :  He-brings-forth  the 
wind  out  of  His  storehouses. 

8.  Who  smote  the  first¬ 
born  of  Mits’raim :  From 
man  to  beast. 

9.  [And]  sent  signs  and 
portents  into  the  midst 
of  thee,  O  Egypt ;  Upon 
Pharaoh  and  upon  all  his 
servants. 

10.  Who  smote  many 
[great  (?)]  nations  :  And  slew 
mighty  kings ; 

11.  Sichon,  king  of  the 
Emdri,  And  "Ogh,  king  of 
Bashan  :  And  all  the  king¬ 
doms  of  Kena  fan  ; 

12.  And  gave  their  land 
[as]  an  inheritance :  An 
inheritance  to  Israel  His 
people. 


the  Lord  is  good :  Sing- 
psalms  to  His  Name,  for  it 
is  sweet. 

4.  For  the  Lord  has- 
chosen  Jacob  for  Himself : 
Israel  forHis  own  possession. 

5.  For  I  know  that  the 
Lord  is  great :  And  that 
our  Lord  is  above  all  gods. 

6.  Whatsoever  the  Lord 
pleased,  He-has-done,  In 
heaven,  on  earth :  In  the 
sea,  and  in  all  deeps. 

7.  He  -  brings  -  up  clouds 
from  the  end  of  the  earth  ; 
He-makes  lightnings  for  the 
rain  :  He-brings-forth  winds 
out  of  His  stores. 

8  Who  smote  the  first¬ 
born  of  Egypt :  Both  of 
man  and  beast ; 

9.  And  sent  signs  and 
wonders  into  the  midst  of 
thee,  O  Egypt :  Upon 
Pharaoh  and  upon  all  his 
servants ; 

10.  Who  smote  many 
nations :  And  slew  mighty 
kings  ; 

11.  Sehon,  king  of  the 

A 

Amorrhites,  And  Og,  king 
of  Basan  :  And  all  the  king¬ 
doms  of  Chanaan  ; 

12.  And  gave  their  land 
for  an  heritage  :  An  heritage 
to  Israel,  His  people. 


PSALM  134  (135). 


565 


13.  YHWH,  Thy  Name 
[endures]  for  ever :  Thy 
memorial,  YHWH,  to  gen¬ 
eration  and  generation.  (Cf. 
Exod.  iii.  15.) 

14.  For  YHWH  shall- 
judge  His  people :  And 
repent  Himself  on  account 
of  His  servants. 

15.  The  idols  of  the 
nations  are  silver  and  gold  : 
the  work  of  the  hands  of 
man. 

16.  A  mouth  have-they 
(lit.,  to  them),  and  speak  not : 
Eyes  have-they,  and  see  not. 

17.  Ears  have-they,  but 
they-listen  not:  Yea,  there 
is  no  breath  in  their  mouth. 

18.  Like  to  them  be  their 
makers :  [And]  every-one 
that  trusts  in  them. 

19.  O  house  of  Israel, 
bless-ye YaHW^H :  Houseof 
’Aharon,  bless-ye  YHWH; 

20.  House  of  Levi,  bless- 
ye  YHWH  :  Ye-that-fear 
YHWH,  bless-ye  YHWH. 

21.  Blessed  be  Y^HW^H 
out  of  Sion  :  Who-dwells  in 
Jerusalem.  Halalu-YaH. 


13.  Lord,  Thy  Name 
[endures]  for  ever :  Thy 
memorial,  0  Lord,  to  all 
generations. 

14.  For  the  Lord  shall- 
judge  His  people:  And  be- 
easily  -  entreated  for  His 
servants. 

15.  The  idols  of  the  Gen¬ 
tiles  are  silver  and  gold : 
Works  of  men’s  hands. 

1 6.  A  mouth  have-they, 
and  speak  not :  Eyes  have- 
they,  and  see  not. 

17.  Ears  have-they,  but 

they-cannot-hear :  Neither 

is  there  any  breath  in  their 
mouth. 

18.  May  they  that  make 
them  be  like  to  them  :  And 
all  that  put-their-trust  in 
them. 

19.  House  of  Israel,  bless- 
ye  the  Lord ;  House  of 
Aaron,  bless-ye  the  Lord  ; 

20.  House  of  Levi,  bless- 
ye  the  Lord  :  Ye  that  fear 
the  Lord,  bless-ye  the  Lord. 

21.  Blessed  be  the  Lord 
out  of  Sion  :  Who  dwells  in 
Jerusalem. 


A  liturgical  Psalm  exhorting  to  the  praise  of  God,  (1)  because 
He  has  chosen  Israel;  (2)  because  of  His  Almighty  power; 
(3)  because  He  defends  Israel;  (4)  because  He  is  the  one,  true, 
living  God — “  Praise  then,  praise  the  Lord.”  The  Psalm  is 


566 


PSALM  134  (135). 


obviously  a  compilation.  Cf.  v.  1  with  v.  1  of  foregoing  Psalm ; 
v.  3  with  Ps.  cxlvi.  (147)  1  ;  vv.  6,  15 — 20  with  Ps.  cxiii.  (115) 
3 — 8,  9 — 11 ;  v.  7  occurs,  almost  word  for  word,  in  Jerem.  x.  13  ; 
li.  16;  not  to  mention  other  coincidences.  The  Psalm  is,  beyond 
question,  post-exilic,  and  not  inaptly  described  by  Delitzsch  as  a 
kind  of  mosaic,  the  structure  whereof  deserves  the  highest  praise. 

v.  1.  “Servants”  (the  same  word  in  text  as  is  rendered  pueri 
in  Ps.  cxii.  (113)  1),  /.<?.,  Israel,  v.  2.  “That  stand,”  &c.,  a 
common  term  for  priestly  and  Levitical  service.  “  In  the  courts,” 
&c.  Taken  by  some  as  an  exhortation  to  the  lay  worshippers 
who  were  debarred  from  entering  the  Temple  proper,  v.  3. 
“Pleasant;”  LXX.,  kcAoV,  kalon  (  =  “good,”  “lovely”); 
St.  Jerome,  “decens”  (becoming,  fitting),  evidently  applied 
to  “  sing  Psalms,”  while  LXX.  may  apply  either  to  “  Name  ”  or 
to  “praise,”  according  to  the  analogy  of  Ps.  cxlvi.  (147)  1  ; 
Prov.  xxiii.  8,  it  is  predicated  of  the  “  singing.”  “ He  is  benign 
(generous),”  predicating  of  God,  is  favoured  by  an  admissible 
rendering  of  Ps.  xcviii.  (99)  3,  5  (“He  is  holy”),  v.  5.  “I  know,” 
settled  personal  conviction.  “  I,”  emphatic,  expressed  in  text, 
cf.  Ps.  xciv.  (95)  3.  v.  7.  “Bring  up  clouds;”  so  LXX.,  Syriac, 
St.  Jerome  ( nubes ).  Nesi-tm  of  text  means  “things  lifted  up,” 
hence  “princes,”  “leaders,”  “captains;”  here  “vapours,”  from 
which  the  clouds  are  formed.  “  End  of  earth,”  from  the  further¬ 
most  horizon,  or  as  Qimchi,  not  inaptly,  puts  it,  from  the  sea,  the 
“end”  of  the  dry  land.  St.  Augustine,  “Thou  knowest  not 
whence  they  rise.”  v.  11.  “Sichon”  (“sweeping  away,”  “a 
leader  carrying  everything  before  him,”  so  Gesenius,  s.vf  a 
King  of  the  Amorrhites,  ruling  in  Heshbon  (  =  Hesebon),  Numb, 
xxi.  21 — 23.  “Amorrhites,”  Gentile  name,  from  Amor,  son 
of  Chanaan  (Gen.  x.  16);  probably  it  designates  here  the 
Chanaanites  in  general,  of  whom  they  were  the  principal  tribe. 

A 

“Ogh”  (Gesenius,  s.v .,  “long-necked,”  “gigantic”),  Numb.  xxi. 
33;  xxxii.  33;  Deut.  iii.  1.  v.  13.  Cf.  Exod.  iii.  15.  v.  14. 
“Judges,”  “rights,”  vindicates  the  rights:  no  question  here  of 
punitive  judgment,  as  hemistich  2  shows.  “  Repent,”  or  “  take 
compassion  on ;  ”  Syriac,  “  And  shall  be  comforted  concerning 
His  servants;”  St.  Jerome,  “Placabilis  erit”  (  =  shall  be  easily 
appeased) ;  St.  Augustine,  “  Advocabitur  ”  (He  will  be  easily 


PSALM  135  (136). 


567 


moved  to  help,  to  relieve,  when  called  upon),  a  literal  rendering 
■of  LXX.  Cf.  Deut.  xxxii.  36;  Ps.  lxxxix.  (90)  13.  vv.  15 — 18 
vary  but  slightly  from  vv.  4 — 8  of  Ps.  cxiv.  (115).  vv.  19,  20. 
Cf.  vv.  9 — 11,  Ps.  cxiv.  (115);  Ps.  cxvii.  (118)  2 — 4.  v.  21. 
LXX.,  “in  Sion Syriac  and  St.  Jerome,  “out  of  Sion.” 


PSALM  135  (136). 

1.  Give-thanks  to  YaH- 
W<?H,  for  He  is  good : 
For  His  loving  -  goodness 
[endures]  for  ever. 

2.  Give  thanks  to  the  God 
of  gods :  For  His  loving¬ 
goodness  [endures]  for  ever. 

3.  Give  thanks  to  the 
’Adhoney  of  the  ’adhonim  : 
For  His  loving-goodness 
[endures]  for  ever. 

4.  To  Him  who  alone 
does  great  wonders :  P'or 
His  loving-goodness  [en¬ 
dures]  for  ever. 

5.  To  Him  who  made  the 
heavens  by  understanding : 
For  His  loving-goodness 
[endures]  for  ever. 

6.  To  Him  who  stretched- 
out  the  earth  above  the 
waters :  For  His  loving¬ 
goodness  [endures]  for  ever. 

7.  To  Him  who  made 
great  lights  :  For  His  loving¬ 
goodness  [endures]  for  ever. 

8.  The  sun  for  dominion 
by  the  day :  For  His 
loving  -  goodness  [endures] 
for  ever. 


PSALM  135  (136). 

1.  Alleluia.  Give-thanks 
to  the  Lord,  for  He  is  good  : 
For  His  mercy  [endures]  for 
ever. 

2.  Give  thanks  to  the  God 
of  gods :  For  His  mercy 
[endures]  for  ever. 

3.  Give  thanks  to  the 
Lord  of  lords  :  (Deut.  x.  17.) 
For  His  mercy  [endures]  for 
ever. 

4.  To  Him  who  alone 
does  great  wonders  :  For 
His  mercy  [endures]  for 
ever. 

5.  To  Him  who  made  the 
heavens  by  understanding  : 
For  His  mercy  [endures]  for 
ever. 

6.  To  Him  who  established 
the  earth  upon  the  waters  : 
For  His  mercy  [endures]  for 
ever.  (Cf.  Ps.  xxiii.  (24)  2.) 

7.  To  Him  who  made 
great  lights  :  For  His  mercy 
[endures]  for  ever. 

8.  The  sun  for  rule  over 
the  day :  For  His  mercy 
[endures]  for  ever. 


568 


PSALM  135  (136). 


9.  The  moon  and  stars  for 
dominions  over  the  night : 
For  His  loving-goodness 
[endures]  for  ever. 

10.  Who  smote  Mits’raim 
in  their  first-born  :  For  His 
loving  -  goodness  [endures] 
for  ever. 

11.  And  brought  -  out 
Israel  from  the  midst  of 
them  :  For  His  loving-good¬ 
ness  [endures]  for  ever. 

12.  With  a  strong  hand 
and  arm  outstretched  :  For 
His  loving  -  goodness  [en¬ 
dures]  for  ever. 

13.  Who  divided  Yam- 
Suph  into  parts :  For  His 
loving  -  goodness  [endures] 
for  ever. 

14.  And  made  Israel  to- 
pass  -  through  the  midst 
thereof :  For  His  loving¬ 
goodness  [endures]  for  ever. 

15.  And  shook  -  out 
PharKfoh  and  his  host  into 
the  Red  Sea:  For  His  loving 
goodness  [endures]  for  ever. 

16.  Who  led  His  people 
through  the  desert :  For  His 
loving  -  goodness  [endures] 
for  ever. 

17.  Who  smote  great 
kings  :  for  His  loving-good¬ 
ness  [endures]  for  ever. 

18.  And  slew  glorious 

kings :  For  His  loving¬ 

goodness  [endures]  for  ever. 


9.  The  moon  and  stars  for 
rule  over  the  night :  For 


His 

ever. 

mercy 

[endures] 

for 

10. 

Who 

smote  E 

gypt 

with 

their 

first-born  : 

For 

His 

ever. 

mercy 

[endures] 

for 

11.  And  led-forth  Israel 
from  the  midst  of  them  : 
For  His  mercy  [endures]  for 
ever. 

12.  With  a  mighty  hand 
and  uplifted  arm  :  For  His 
mercy  [endures]  for  ever. 

13.  Who  divided  the  Red 
Sea  into  parts :  For  His 
mercy  [endures]  for  ever. 

14.  And  led  Israel  through 
the  midst  thereof :  For  His 
mercy  [endures]  for  ever. 

15.  And  shook  -  out 
Pharaoh  and  his  host  into 
the  Red  Sea  :  For  His  mercy 
[endures]  for  ever. 

16.  Who  led  His  people 
through  the  desert :  For  His 
mercy  [endures]  for  ever. 

17.  Who  smote  great 

kings :  For  His  mercy 

[endures]  for  ever. 

18.  And  slew  mighty 

kings :  For  His  mercy 

[endures]  for  ever. 


PSALM  135  (136). 


569 


19.  Sichon,  king  of  the 
’Emdri :  For  His  loving¬ 
goodness  [endures]  for  ever. 

20.  And  ugh,  king  of 
Bashan :  For  His  loving¬ 
goodness  [endures]  for  ever. 

21.  And  gave  their  land 
for  an  inheritance  :  For  His 
loving  -  goodness  [endures] 
for  ever. 

22.  An  inheritance  to 
Israel  His  servant :  For  His 
loving  -  goodness  [endures] 
for  ever. 

23.  Who  in  our  abjection 
was-mindful  of  us  :  For  His 
loving  -  goodness  [endures] 
for  ever. 

24.  And  redeemed  us 
from  our  adversaries :  For 
His  loving  -  goodness  [en¬ 
dures]  for  ever  [or,  “  And 
rescued  us,”  &c.]. 

25.  He-gives  food  to  all 
flesh  :  For  His  loving-good¬ 
ness  [endures]  for  ever. 

26.  Give-thanks  to  ’El  of 
the  heavens:  For  His  loving¬ 
goodness  [endures]  for  ever. 


19.  Sehon,  king  of  the 
Amorrhites  :  For  His  mercy 
[endures]  for  ever. 

A 

20.  And  Og,  king  of 
Basan :  For  His  mercy 
[endures]  for  ever. 

21.  And  gave  their  land 
for  an  inheritance  :  For  His 
mercy  [endures]  for  ever. 

22.  An  inheritance  to 
Israel  His  servant :  For  His 
mercy  [endures]  for  ever. 

23.  For  in  our  abject- 
state  He  -  remembered  us  : 
For  His  mercy  [endures]  for 
ever. 

24.  And  redeemed  us  from 
our  enemies  :  For  His  mercy 
[endures]  for  ever. 

25.  Who  gives  food  to  all 

flesh :  For  His  mercy 

[endures]  for  ever. 

26.  Give-thanks  to  the 

God  of  heaven  :  For  His 
mercy  [endures]  for  ever. 
[Give-thanks  to  the  Lord  of 
lords :  For  His  mercy 

endures  for  ever]. 


The  Greeks  style  this  Psalm  TroXveXeos,  polyeleos ,  on  account 
of  the  repetition  of  e\eos,  eleos  (mercy).  By  the  Jews  it  is  called 
“  the  Great  Hallel,”  to  distinguish  it  from  the  Hallel  (Pss.  cxii. — 
cxvii.  -1 13 — 1 18).  It  is  the  Old  Testament  prototype  of  our 
Litanies,  and,  for  the  most  part,  a  repetition  of  the  preceding 


5/o 


PSALM  136  (l3/). 


Psalm.  It  opens  with  the  same  liturgical  form  as  Pss.  cv.  (106) 
and  cxvii.  (118).  As  far  as  v.  18,  the  verses  are  grouped  in 
triplets,  after  which  there  are  two  groups  of  four  verses  each.  It 
is  probable  that  vv.  19 — 22  did  not  at  first  belong  to  this  Psalm, 
being  borrowed  from  the  foregoing  Psalm.  From  1  Chron.  xvi. 
41  ;  2  Chron.  (Paral.)  vii.  3,  6,  we  may  infer  that  such  thanksgiving 
formulae  were  customary  in  public  worship. 

vv.  2,  3.  Cf.  Deut.  x.  17.  v.  6.  “  Stretched-out,”  from  the 
same  root  as  firmament  (properly  in  text)  =  “  expanse,”  Gen.  i. 
6 — 8.  “Above  waters,”  cf.  Ps.  xxiii.  (24)  2.  v.  7.  “Lights,”  so 
in  text,  but  in  Gen.  i.  14 — 16,  “luminaries.”  vv.  10 — 22.  An  all 
but  verbal  repetition  of  preceding  Psalm,  vv.  8 — 12.  v.  12. 
“Arm  outstretched;”  LXX.,  “high,”  “uplifted,”  so  as  to  smite 
with  more  effect,  v.  13.  “Parts,”  in  text  gezarim  (  =  “ cuttings,” 
“pieces”),  occurs,  save  as  a  local  name,  only  here  and  Gen. 
xv.  17.  There  is  a  tradition  that  the  Red  Sea  was  divided  into 
twelve  parts,  corresponding  to  the  number  of  the  tribes.  Valeat 
quantum,  v.  15.  “Shook-out,”  as  in  Exod.  xiv.  27;  literally 
rendered  in  LXX.  and  Vulgate,  excussit.  v.  18.  In  text,2 3 *  5 addirim , 
“illustrious,”  “famous,”  “glorious;”  LXX.,  “mighty;”  St. Jerome, 
“magnificos”  (  =  “ distinguished,”  “eminent”),  each  giving  one 
of  the  meanings  of  the  word.  v.  25.  “Food  ;”  St.  Jerome,  more 
literally,  “panem”  (bread).  v.  26.  The  clause  in  brackets  is 
wanting  in  text,  LXX.,  and  St.  Jerome. 


PSALM  136  (137). 

1.  By  the  rivers  of  Babhel, 
there  we-sat,  yea,  we-wept : 
When  we-remembered  Tsiy- 
yon. 

2.  On  the  willows  in  the 
midst  thereof :  we-hung-up 
our  harps. 

3.  For  there  they  that-led- 

us-captive  asked  us  for 

words  of  song  (i.e.,  a  song), 


PSALM  136  (137). 

1.  A  Psalm  of  David — of 
Jeremias.  By  the  rivers  of 
Babylon,  there  we-sat,  and 
wept :  When  we  -  remem¬ 
bered  Sion. 

2.  On  the  willows  in  the 
midst  thereof :  We-hung- 
up  our  instruments. 

3.  For  there  they  that 
led-us-away  captive  asked 
us  for  songs,  And  they-that 


PSALM  136  (137). 


571 


And  our  tormentors  for 
mirth  :  [Saying],  “  Sing  to  us 
[one]  of  the  songs  of  Sion.” 

4.  How  could-we-sing  the 
song  of  YaHWdI :  In  the 
land  of  a  stranger? 

5.  If  I-forget  thee,  Jeru¬ 
salem,  Let  my  right-hand 
forget.  .  .  . 

6.  May-my  tongue  cleave 
to  my  palate.  If  I-remember 
thee  not ;  If  I-prefer  not 
Jerusalem  :  Above  my  chief 
joy. 

7.  Remember,  YHWH, 
against  the  sons  of  ’Edhom, 
The  day  of  Jerusalem,  That 
said,  “  Lay-bare,  lay-bare : 
Even  the  foundation  in  her.” 

8.  Daughter  of  Babylon, 
doomed  -  to  -  ruin  !  Happy 
shall  he  be  who  requites 
thee :  The  dealing  thou- 
hast-dealt  to  us. 

9.  Happy  shall  he  be  that 
seizes  and  dashes  thy  suck¬ 
lings  against  the  rock. 


had-carried-us-away  for  a 
hymn  :  [Saying],  “  Sing  to  us 
[one]  of  the  songs  of  Sion.” 

4.  How  should-we-sing 
the  song  of  the  Lord  :  In  a 
strange  land  ? 

5.  If  I-forget  thee,  Jeru¬ 
salem,  May  my  right-hand 
be- forgotten. 

6.  May  my  tongue  cleave 
to  my  throat.  If  I-remem¬ 
ber  thee  not ;  If-I-prefer  not 
Jerusalem  above  my  chief 
joy. 

7.  Remember,  O  Lord, 
the  sons  of  Edom,  in  the 
day  of  Jerusalem,  That-said, 
“  Clear  -  away,  Clear  -  away 
her  very  foundation.” 

8.  Wretched  daughter  of 
Babylon !  Happy  shall  he 
be  who  shall-requite  thee : 
As  thou-hast-served  us. 

9.  Happy  shall  he  be  that 
seizes  and  dashes  thy  little- 
ones  against  the  rock. 


There  is  no  title  in  text,  or  in  St.  Jerome.  That  prefixed  by 
LXX.  is  of  no  authority :  Jeremias  was  never  in  Babylon.  It 
may  be  taken  to  mean  that  the  Psalm  was  composed  by  David, 
who  is  thus  gratuitously  credited  with  a  foresight  of  the  miseries 
of  the  Captivity,  to  be  communicated  to  the  exiles  by  Jeremias.1 
If  v.  8  really  presupposes  the  ruin  of  Babylon,  the  Psalm  could 
not  have  been  written  before  the  sixth  year  of  Darius  Hystaspes, 
by  whose  order  the  city  was  dismantled,  and  was  soon  after 
desolate.  The  view  of  most  Rabbinical  expositors  ascribes  this 


1  LXX.  {Cod.  Alexand.)  mentions  only  “Jeremias”  in  the  title. 


572 


PSALM  136  (137). 


Psalm  to  Levites  who  composed  it  for  the  use  of  their  exiled 
brethren.  By  others  it  is  assigned  to  a  Levite  lately  returned 
from  captivity,  whose  soul  is  stirred  up  within  him  at  the  sight  of 
the  ruin  wrought  by  the  conqueror. 

v.  1.  “Rivers,”  the  Euphrates,  Tigris,  Chaboras,  and  Eulaeos. 
The  land  was  intersected  with  streams  and  canals.  On  account 
of  their  frequent  purifications,  the  captive  Jews  would  naturally 
have  settled  in  the  neighbourhood  of  running  waters  (cf.  Acts 
xvi.  13).  v.  2.  “  Willows,”  weeping  willows  on  the  banks  of  the 
streams.  This  may  imply  figuratively  that  the  voice  of  joyous 
song  accompanied  by  the  harp  was  hushed  among  them.  v.  3. 
The  reason  hereof.  “  Our  tormentors  ;  ”  in  text,  the  very  obscure 
d tholaley-nu ;  LXX.,  Vulgate,  “they  that  carried  us  away,”  almost 
the  Targum  rendering,  “our  carriers  away;”  St.  Jerome,  “  Et  qui 
affligebant  nos  lseti :  canite  ”  (and  they  that  afflicted  us  [said] 
rejoicing,  Sing,  &c.).  Other  (conjectural)  renderings,  “They  that 
spoiled  us  ” — “  mocked  us.”  Talal  (verb  in  text)=“  he  heaped  up  ;” 
hence,  “  they  that  heaped  us  up,”  i.e.,  by  reducing  our  cities  to 
heaps  of  ruins  (?).  Qimchi  derives  the  word  from  talah ,  “  he  hung 
up” — “asked  for  mirth  {i.e.,  a  joyous  strain)  on  our  suspended 
[harps].”  “Mirth;”  LXX.  and  Vulgate,  “a  hymn.”  The 
punctuation  should  be  so  arranged,  that,  as  in  Cod.  Vatican,  of 
LXX.,  hymn  be  the  complement  of  “asked  us,”  not  of  “sing  us.” 
Lit.,  “of  the  song  of  Sion ”  =  one  of,  a  part  of  the  song  of,  &c., 
in  v.  4,  “the  song  of  YaHWdH,”  i.e.,  sacred  psalmody,  v.  5. 
“Right  hand  forget;”  Syriac,  St.  Ambrose,  St.  iYugustine,  and 
several  old  Psalters  supply  “me.”  St.  Jerome,  LXX.  (and  hence 
Vulgate),  having  read  tisVkach  ( =  “  will,”  “may  forget”),  with 
slightly  different  vocalization,  render  it  as  a  Passive  verb. 
“Forget” — its  musical  skill  (?),  its  power  of  motion  (?).  v.  6. 
Text,  literally,  “If  I  make  not  Jerusalem  to  go  up  above  the 
summit  of  my  joy ;  ”  Syriac,  “  If  I  lift  not  up,”  &c.  Instead  of 
proposuero  of  St.  Jerome  and  Vulgate,  the  Roman  Psalter  and 
St.  Augustine,  conformably  with  LXX.,  read  prtzposuero  (“  if  I 
prefer  not  ”).  “  Head  of  my  joy  ;”  LXX.,  St.  Jerome,  and  Vulgate, 
“  in  principio  lsetitise  mese  ”  (the  beginning,  the  chief  of  my  joy), 
i.e.,  If  Jerusalem  and  its  restoration  be  not  my  chiefest  joy,  or,  If  I 
begin  to  rejoice,  ere  Jerusalem  be  rebuilt.  This  were  surely  not 


PSALM  137  (138). 


573 


the  case,  if,  in  the  land  of  exile,  I  could  indulge  in  gladsome 
melody,  v.  7.  “Remember,  YH“,  to  (i.e.,  against,  to  the  preju¬ 
dice  of)  the  sons  of  Edom  ”  (cf.  Ps.  lxxviii.  (79)  8  ;  cxxxi.  (132)  1). 
“The  day  of,”  &c.,  the  day  of  Jerusalem’s  ruin;  St.  Jerome  and 
Vulgate,  “in  die”  (on  the  day,  &c.),  ( perhaps )  “the  time,  when 
in  wrath  Thou  wilt  remember  mercy;”  LXX.,  rrjv  rjpiepav,  teen 
heemeran  (  =  with  reference  to  the  day  of  J.).  Remember  their 
malignant  joy  at  our  undoing  (Cf.  Lament,  iv.  21,  22;  Jerem. 
xlix.  7 — 22;  Ezech.  xxv.  12  — 14;  Abdias  (Obad.)  i.  1 — 21; 
Isai.  lxiii.  1 — 4).  “Lay-bare;”  so  too  Syriac;  LXX.,  ckkcvovtc, 
ek ke no ute  (empty  ye),  corresponds  to  St.  Jerome,  “evacuate,”  to 
e xinanite  of  Vulgate.  To  lay  bare  the  foundations,  is  to  over¬ 
throw  from  the  foundations  ;  to  ruin  utterly.  Targum,  “  Destroy.” 
v.  8.  “  Daughter  of  B.,”  the  city  and  its  inhabitants,  collectively. 
Hash-shedhiidhah,  “that  art  laid  waste,”  or  “doomed  to  be  laid 
waste;”  Theodotion,  St.  Jerome,  “vastata”  (  =  laid  waste); 
Symmachus,  fj  Xrjo-rpLs,  hee  leestris  (  =  the  she-brigand) ;  Aquila, 
7rpovevopi€vpLevrj,  pronenoi?ievmenee  ( =  the  plundered,  the  ravaged 
one);  Targum  and  Syriac,  “thou  spoiler.”  This  may  refer  to  the 
actual  state  of  the  city,  or  should  be  taken  as  a  prophetic  denun¬ 
ciation,  viewing  as  accomplished  what  is  foreseen  as  certain  to 
happen.  “  Wretched,”  perhaps,  as  the  cause  of  our  misery. 
Cf.  Jerem.  li.  56.  v.  9.  This  horrible  retribution  is  mentioned 
Isai.  xiii.  16,  18,  Nahum  iii.  10. 


PSALM  137  (138). 

1.  To  David.  I-will-give- 
thanks  to  Thee  with  my 
whole  heart :  Before  the 
’elohim  will-I-sing-praise  to 
Thee. 

2.  I  -  will-bow-me-down 
toward  the  Temple  of  Thy 
holiness,  and  give-thanks  to 
Thy  Name  for  Thy  loving¬ 
goodness  and  for  Thy  truth  : 


PSALM  137  (138). 

1.  Of  David.  I-will-give- 
Thee  thanks,  O  Lord,  with 
my  whole  heart :  [For  Thou- 
hast-heard  the  words  of  my 
mouth]  Before  the  angels 
will-I-sing-praise  to  Thee. 

2.  I-will-worship  toward 
Thy  holy  Temple,  and  give- 
thanks  to  Thy  Name,  for 
Thy  mercy  and  for  Thy 
truth  :  For  Thou  -  hast  - 


574 


PSALM  137  (138). 


For  Thou  -  hast  -  magnified 
Thy  word  above  all  Thy 
Name. 

3.  In  the  day  I  -  called 
Thou-answeredst  me :  Thou- 
didst-enliven  me ;  strength 
[came]  into  my  soul. 

4.  All  the  kings  of  the 
earth  shall-give-thanks  to 
Thee,  Y^HW^H :  When 
they-have-heard  the  words 
of  Thy  mouth. 

5.  Yea,  they-shall-sing  of 
the  ways  of  YHWH  :  That 
great  is  the  glory  of  YHWH. 

6.  For  [though]  high  is 
YtfHW^H,  yet  He-notices 
the  lowly :  But  the  haughty 
He-knows  from  afar. 

7.  If  I-walk  in  the  midst 
of  trouble,  Thou-wilt-revive 
me ;  Against  the  wrath  of 
mine  enemies  Thou-wilt- 
stretch  -  forth  Thy  hand  : 
And  Thy  right-hand  shall- 
save  me. 

8.  YHWH  will-accom- 
plish  [all]  in  my  behalf ; 
YHWH,  Thy  loving-good¬ 
ness  [endures]  for  ever  :  For¬ 
sake  not  the  works  of  Thy 
hands. 


magnified  Thy  holy  Name 
above  every-thing. 

3.  In  whatsoever  day  I- 
call,  hearken  to  me :  Thou- 
wilt-increase  strength  in  my 
soul. 

4.  Let  all  the  kings  of  the 
earth  give-thanks  to  Thee, 
O  Lord :  For  they-have- 
heard  all  the  words  of  Thy 
mouth. 

5.  Yea,  let-them-sing  of 
the  ways  of  the  Lord  :  For 
great  is  the  glory  of  the 
Lord. 

6.  For  the  Lord  is  high, 
yet  He-notices  the  lowly : 
But  the  haughty  He-knows 
afar  off. 

7.  Though  I-should-walk 
in  the  midst  of  trouble, 
Thou  -  wilt  -  revive  me  : 
Against  the  wrath  of  mine 
enemies  Thou-hast-stretch- 
ed-out  Thy  hand  :  And  Thy 
right-hand  has-saved  me. 

8.  The  Lord  will-make- 
requital  for  me  :  Thy  mercy, 
O  Lord  [endures]  for  ever : 
Overlook  not  the  works  of 
Thy  hands. 


The  ascription  “  to  David  ”  may  stand,  as  the  Psalm  gives  no 
clue  to  guide  us  either  to  an  affirmative  or  negative  conclusion. 
LXX.  adds  “  of  Aggaeus  and  Zacharias,”  in  Cod.  Vatican. 
Bellarmine  suggests  that  the  mention  of  these  prophets  may 


PSALM  137  (138). 


575 


imply  that  they  gave  the  Psalm  to  be  used  as  a  thanksgiving 
hymn  by  the  returned  exiles. 

v.  1.  Syriac,  “I  will-praise  the  Lord  with  my  whole  heart.’’ 
“  [For  Thou  hast  heard  ...  of  my  mouth],”  is  wanting 
in  text,  in  St.  Jerome,  and  in  Targum.  In  the  Vatican 
Codex  of  LXX.  this  clause  follows  “  Before  the  angels  will- 
I-sing-psalms  to  Thee.”  Most  old  Latin  Psalters,  however, 
agree  here  with  the  Vulgate.  “Angels;”  so  LXX.,  Arabic,  and 
Ethiopic.  St.  Jerome,  “  deorum  ”  (of  the  gods).  Rashi  inter¬ 
prets  it  of  the  Princes ;  Aben  Ezra,  Qimchi,  and  Targum  of  the 
judges,  on  the  strength  of  Exod.  xxii.  9,  where  ’ eldhtm  (“gods”  of 
text)  clearly  means  the  judges.  The  poet  figured  to  himself  the 
Most  High  enthroned  on  Sion,  and  surrounded  by  hosts  of 
invisible  worshippers,  cf.  Ps.  lxvii.  (68)  18.  v.  2.  Syriac  and 
St.  Jerome,  “For  Thou  hast  magnified  Thy  word  ( eloquium  — 
utterance,  promise)  above  every  name.”  As  glossed  by  Thalhofer,. 
the  text  seems  to  mean,  “  Thy  promise  to  me  [2  Kings  (Sam.)  vii.] 
surpasses  all  that  has  hitherto  made  Thy  Name  glorious.”  With 
St.  John  Chrysostom  (on  this  Psalm),  we  may  conjecture  that  the 
early  MSS.  of  LXX.  had,  instead  of  to  dyioV  aov,  to  hagion  sou , 
to  \6ycov  aov,  to  logion  sou  ( =  “Thy  word),  but  there  is  no  trace 
of  this  variant  in  the  old  Latin  Psalters,  vv.  3 — 5.  LXX.  render 
the  Imperfects  of  text  as  Optatives;  so  too  St. Jerome  in  vv.  4,  5, 
“  Thou-madest-me  courageous  with  strength  in  my  soul,”  or,, 
“Into  my  soul  [came]  strength;”  Syriac,  “Thou  didst  increase 
the  strength  of  my  soul”  (“strength”  rendered  robur  in  Walton’s 
Polyglot ).  This  is  much  the  same  as  St.  Jerome’s  “dilatabis 
animae  mese  fortitudinem  ”  (Thou  wilt  expand  the  strength  of  my 
soul).  St.  Hilary’s  “  Multiplicabis  me  in  anima  mea  in  virtute 
tua  ”  (Thou  wilt  increase  [make  much  of]  me  in  my  soul,  by 
Thy  power),  is  a  literal  rendering  of  LXX.  v.  4.  “  For  they  have 
heard,”  &c.,  by  some  rendered  “when  they  [shall]  have  heard; 
but  ki  of  text  is  rendered  “because”  by  Syriac,  St.  Jerome,  and 
Targum.  v.  6.  Targum,  “The  haughty-one  from  the  distant 
heavens  He  thrusts  down,”  or  “  He  knows  them  so  as  to  keep  them 
at  a  distance .”  v.  8.  “Accomplish,”  &c. ;  St.  Jerome,  “  Dominus 
operabitur  pro  me  ”  (The  Lord  will  work  for  me) ;  Gesenius  (Neb. 
Lex.),  “God,  who  will  complete  for  me,”  i.e.,  “plead  my  cause;” 


576 


PSALM  138  (139). 


Revised  Version,  “will  perfect  that  which  concerns  me,”  cf.  Ps. 
lvi.  (57)  3,  gomer'alay  (performing,  completing  [all  things]  for 
me);  Philipp,  i.  6,  e7riTeA.eW,  epitelesri  (  =  will-perfect) ;  Targum, 
“The  Lord  will  render  evil  to  them  on  my  account,”  showing 
that,  like  LXX.,  they  read  yigh’mdl  (will  requite)  instead  of 
yighmor  of  text,  and  that  “the  works  of  Thy  hands”  (David’s 
prosperity),  to  their  mind,  resulted  from  God’s  avenging  him  on 
his  enemies.  “Overlook  not;”  in  text,  “intermit  not,”  “desist 
not  from,”  “leave  not  off.” 


PSALM  138  (139). 

1.  For  the  Chief-Musician  ; 
to  David,  a  Psalm  :  Y^H- 
W<?H,  Thou-hast-searched 
me,  and  known  [me]. 

2.  Thou  knowest  my 
down-sitting  and  mine  up¬ 
rising  :  Thou-understandest 
my  thought  from  afar. 

3.  My  path  and  my 
lying  -  down  Thou  -  siftest : 
And  Thou-knowest  all  my 
ways  [or,  with  all  my  ways 
Thou-art-familiar]. 

4.  When  a  word  is  not 
[yet]  on  my  tongue :  Lo, 
YHWPI,  Thou-knowest  it 
all. 

5.  Behind,  and  before 
Thou-besettest  me :  And 
hast-laid  Thy  hand  upon 
me. 

6.  [Such]  knowledge  is  too 
wonderful  for  me :  It-is 
high,  I-cannot-attain  to  it. 


PSALM  138  (139). 

1.  For  the  end,  A  Psalm 
of  David.  Lord,  Thou-hast- 
proved  me,  and  knowest  me  : 

2.  Thou  knowest  my 
down-sitting  and  mine  up¬ 
rising  ; 

3.  Thou-understandest  my 
thoughts  from  afar  :  My  path 
and  the-course-of-my-life 
Thou-hast-traced  ; 

4.  And  hast-foreseen  all 
my  ways  :  Though  there  be 
not  a  word  on  my  tongue  : 

5.  Behold,  Lord,  Thou- 
knowest  all  things,  both  new 
and  old  :  Thou-hast-formed 
me  and  laid  Thy  hand  upon 
me. 

6.  Thy  knowledge  is  too 
wonderful  for  me :  It  is 
difficult,  and  I-cannot-attain 
to  it. 


PSALM  138  (139). 


577 


7.  Whither  shall-I-go  from 
Thy  Spirit?  And  whither 
shall-I-flee  from  Thy  face? 

8.  Should-I-ascend  into 
the  heavens,  Thou  art  there  : 
And  [if]  I-spread-out  Sheol 
beneath  me,  lo,  Thou  art 
there  (i.e.,  make  it  my  bed). 

9.  [If]  I-lift  (take)  the 
wings  of  dawn  :  And  settle- 
down  in  the  extremities  of 
the  sea  ; 

10.  Even  there  Thy  hand 
shall-lead  me :  and  Thy 
right-hand  hold  me. 

11.  And  should  -  I  -  say 
(Then  said-I),  Let  nought 
but  darkness  enshroud  me : 
And  the  light  about  me  be 
night ! 

12.  Even  darkness  were 
not  too-dark  for  Thee  :  But 
the  night  would-shine  as  the 
day  :  As  the  darkness  so  is 
the  light  [to  Thee]. 

13.  For  THOU  didst-form 
my  reins  ;  Thou-didst-cover 
me  in  my  mother’s  womb. 

14.  I -will -give  Thee- 
thanks  for  that  I-am  fear¬ 
fully  and  wondrously  made  ; 
Wondrous  are  Thy  works  ; 
And  my  soul  knows  [it]  right 
well. 


7.  Whither  shall-I-go  from 
Thy  Spirit :  And  whither 
shall-I-flee  from  Thy  pre¬ 
sence  ? 

8.  If  I-ascend  into  heaven. 
Thou  art  there:  If  I-go- 
down  to  the  nether-world, 
Thou-art-present. 

9.  If  I-take  my  wings  at- 
dawn  :  And  sojourn  in  the 
furthermost-parts  of  the  sea  ; 

10.  Even  thither  would 
Thy  hand  lead  me :  And 
Thy  right-hand  would-hold 
me. 

11.  Then  said-I,  May  be, 
darkness  shall  -  overwhelm 
me :  So  shall  night  be  my 
light  in  my  pleasures  ; 

12.  For  darkness  cannot- 
be-too-dark  for  Thee :  But 
night  would-shine  as  the 
day  :  As  its  darkness,  so  is 
its  light  [to  Thee]. 

13.  For  THOU  possessest 
my  reins :  Thou-hast-up- 
holden  me  from  [the  time 
when  I  was  in]  my  mother’s 
womb. 

14.  I  -  will  -  give  Thee- 
thanks,  for  that  Thou  art 
fearfully  wondrous ;  won¬ 
drous  are  Thy  works :  As 
my  soul  fully  knows. 


LL 


573 


PSALM  138  (139). 


15.  My  bony-framework 
was  not  hid  from  Thee ; 
When  I-was-made  in  secret : 
I-was-curiousIy  wrought  in 
the  lower-parts  of  the  earth. 

16.  Mine  unformed-body 
Thine  eyes  did  see,  And  in 
Thy  book  were  they  all  of 
them  written,  Days  were- 
conceived :  When  not  one 
among  them  [as  yet  was]. 

17.  And  how  greatly 
honoured  by  me  are  Thy 
friends,  O  God  :  How  greatly 
strengthened  is  their  rule  ! 

18.  Would-I-count  them, 
they  -  are  -  more  -  in  -  number 
than  the  sand :  I-have-waked, 
and  am  still  with  Thee. 

19.  OhthatThou-wouldest- 
slay  the  wicked,  O  God : 
Depart  from  me  therefore, 
ye  bloodthirsty  men  ; 

20.  Who  with  wicked- 
devices  provoke  Thee:  [Who] 
raise-themselves-up  vainly — 
Thine  adversaries. 

21.  Do  I  not  hate  them- 
that-hate  Thee,  Y^HW^H  ? 
And  do  I  not  loathe  them- 
that-rise-up  against  Thee  ? 

22.  With  thorough  hatred 
do-I-hate-them :  They-are- 
become  mine  enemies. 

23.  Search  me,  O  God, 
and  know  my  heart:  Try 
me,  and  know  my  thoughts  ; 

24.  And  see  if  there  be 


15.  My  bony-frame,  which 
Thou-madest  in  secret,  was 
not  hid  from  Thee  :  Nor  my 
substance  in  the  lower-parts 
of  the  earth. 

1 6.  Thine  eyes  beheld  my 
shapeless-mass,  And  in  Thy 
book  were  they  all  written, 
They  were  to  be  fashioned 
day  by  day  :  Though  as  yet 
there  was  not  one  of  them. 

1 7.  But  Thy  friends,  O 
God,  are  greatly  honoured 
by  me :  Their  rule  is  greatly 
strengthened. 

18.  I-would-count  them,, 
but  they  are  more-in-num¬ 
ber  than  the  sand  :  I -wake,, 
and  am  still  with  Thee. 

1 9.  Oh  that  Thou-wouldest- 
slay  sinners,  O  God !  Ye 
bloodthirsty  men,  depart 
from  me  ; 

20.  For  ye-say  in  thought,. 
In  vain  do-they-take  Thy 


cities. 

21. 

Have  I 

not  hated 

them, 

O  Lord, 

that-hate 

Thee  : 

And  wasted-away 

because  of  1  hine 

enemies  ? 

22.  With  thorough  hatred 
do-I-hate  them  :  And  they- 
are  become  mine  enemies. 

23.  Prove  me,  O  God,  and 
know  my  heart :  Examine 
me,  and  know  my  paths  ; 

24.  And  see  if  there  be 


PSALM  138  (139).  579 


any  way  of  grief  in  me :  any  wicked  way  in  me : 
And  lead  me  in  the  way  And  lead  me  in  the  way 
everlasting.  everlasting. 

Ibn  Ezra  deems  this  “the  crown  of  all  the  Psalms.”  The 
ascription  “to  David”  (to  which  in  Cod.  Alexand.  is  added,  “of 
Zacharias  in  [for  ?]  the  dispersion  ”)  is  questioned,  though  not  on 
cogent  grounds,  on  account  of  the  frequent  Aramaisms  occurring 
in  the  Psalm.  It  may  be  divided  into  four  strophes  of  six  verses  : 

(1)  Per  prcesentiam ,  “He  searches  the  reins  and  the  hearts;” 

(2)  Per  essentiam ,  He  is  everywhere  present,  both  in  active  power 
{per potentiam)  and  substantially ;  (3)  Man  and  the  uni  verse  are 
the  creation  of  God,  who  cannot  but  know  the  works  of  His  free 
energy;  (4)  speaks  for  itself  (vv.  12 — 24). 

v.  2.  “  Down-sitting  and  uprising,”  all  I  think,  feel,  or  do, 
whether  at  work,  or  at  rest.  “  From  afar ;  ”  Syriac,  “  from  on 
high;”  Lyranus,  “long  beforehand  ”  =  from  eternity.  v.  3. 
“  My  lying-down  Thou  winnowest  ”  ( accubitum  meum  eventilasti ), 
St.  Jerome;  LXX.,  “My  path  and  my  rush  (/.<?.,  bed  of  rushes) 
Thou  hast  traced.”  The  old  Latin  versions,  however,  take 
cr^ofj/ov,  schoino7t  (  =  “rush”)  of  LXX.  for  a  measure  of  distance, 
whence  they  render  it  directio  (direction)  or  limes  ( =  path) ;  as 
St.  Hilary  observes,  it  is  a  measure  of  the  way  one  has  made  on  a 
journey.  “  Funiculum  ”  (measuring-line)  of  Vulgate  may  be  under¬ 
stood  as  the  metonymical  term  for  a  well-ordered  course  of 
conduct,  in  conformity  with  the  moral  (. semitci ,  path)  and  positive 
injunctions  of  the  Law,  which  fits  in  with  the  directio ,  limes 
(tendency,  aim,  path)  of  the  elder  Latin  Psalters.  “  Thou 
knowest”  (better),  “art  familiarly  acquainted  with  all  my  ways.” 
v.  4.  St.  Jerome,  “Quia  non  est  eloquium,”  &c.  (for  there  is  no 
utterance,  &c.).  “Word,”  in  text  millah ,  a  poetic  and  Aramaic 
synonym  of  dabhar  (  =  “word,”  “thing”);  by  LXX.  rendered 
“an  unjust  word;”  Symmachus,  So'Aos,  dolos  (deceit,  craft),  hence 
in  many  old  Latin  Psalters,  “  there  is  no  guile  ( non  est  dolus ) 
on  my  tongue ;  ”  Syriac,  “  If  there  be  any  tergiversation  on  my 
tongue,”  Thou,  Lord,  knowest  all  of  them  (kulhein) ;  Targum, 

“  When  there  is  not  yet  a  word  on  my  tongue,  behold,  Lord, 
Thou  knowest  all  my  thoughts.”  v.  5.  Gesenius,  “Thou  besettest 
me  on  every  side  ” — so  that  I  cannot  flee  from  Thee.  Tsadtarii 


580 


PSALM  138  (139). 


means  primarily,  “  thou  hast  bound  me  together  (into  a  bundle  or 
roll),”  “thou  hast  formed  me,”  so  LXX.,  Syriac,  St.  Jerome,  and 
Vulgate.  Without  rejecting  this  latter  rendering,  Jennings  and 
Lowe  prefer,  “Thou  hast  compassed  me;”  soTargum;  “Laid 
hand”  to  protect,  guide,  and  chasten;  cf.  Job  xiii.  21  ;  xxxiii.  7. 
v.  6.  St.  Jerome,  “Super  me  est  scientia,  et  excelsior  est”  ([Such] 
knowledge  is  above  me,  and  is  too  high).  Cf.  Rom.  xi.  33. 
vv.  7 — 12.  The  abstract  notion  of  the  Divine  omnipresence  is 
presented  concretely  by  the  highest,  the  lowermost  (“  heaven,” 
the  “underworld”),  by  the  extreme  East  and  West.  v.  8.  “If  I 
spread  out  Sheol  beneath  me,”  i.e .,  make  it  my  bed,  cf.  Isai. 
lviii.  5  ;  Syriac,  “  If  I  go  down  to  hell.”  v.  9.  “  If  I  lift  (take) 
the  wings,”  &c.,  if,  with  the  swiftness  of  the  rays  of  dawn,  I  could 
fly  from  the  extreme  East  to  the  furthermost  W est ;  Cod.  Vatican. 
of  LXX.  read  kclt  opOov,  kaf  orthon  (straight  forward),  a  blunder 
copied  in  a  few  old  Latin  Psalters,  “  Si  sumpsero  pennas  meas  in 
directum  ”  (If  I  should  take  my  wings  [to  fly]  straight  forward) ; 
but  Cod.  Alexand.  reads,  xar  opOpov,  kaf  orthron  (toward  the 
dawn).  Instead  of  kanphey  (“wings  of”)  of  text,  LXX.  read 
kenaphay  (“my  wings”),  v.  n.  Gesenius,  “Nothing  but,”  or, 
“  merely  darkness  shall  fall  upon  me,”  i.e.y  overwhelm  me — make 
me  disappear  from  sight;  St.  Jerome,  “If  I  should  say,  Perhaps 
darkness  will  cover  me ;  night  also  shall  be  light  (lux)  about 
me;”  Syriac,  “I  said,  Darkness  shall  shine  to  me,  and  let  the 
light  about  me  be  night.”  “  About  me ;  ”  in  text,  a  word  with 
the  self-same  letters,  but  differently  vocalized,  as  that  LXX. 
render,  “  in  my  pleasure  ”  (iv  rrj  rpvcfrfj  p.ovy  en  tee  tryphee  7iiou , 
in  deliciis  meis).  v.  12.  St.  Jerome,  “Sic  tenebrse  sicut  lumen” 
(  =  as  is  light  so  is  darkness),  v.  13.  Qimchi,  “If,  when  but  a 
germ,  Thou  didst  fully  know  me,  how  much  more  now  ?  ” 
“Formed,”  so  Syriac;  cf.  pario  (I  acquire).  “Reins,”  the  seat 
of  emotion,  desire,  passion.  “  Covered  me,”  so  Gesenius ;  the 
verb  in  text  means  “  to  w’eave,”  “  interweave,”  “  to  fence  ” — as 
with  a  hedge,  “to  cover,”  “to  protect;”  St.  Jerome,  “orsus  es 
me”  (Thou  didst  begin  to  weave  me),  cf.  Job  x.  ii.  v.  14. 
Hitzig,  “For  Thou  hast  proved  Thyself  wonderful;”  Syriac, 
“On  account  of  the  wonder  Thou  hast  wrought;”  St.  Jerome, 
“  Quoniam  terribiliter  magnificasti  me  ”  (for  that  Thou  hast 


PSALM  138  (139). 


58i 


wondrously  formed  me,  with  stupendous  skill),  v.  15.  “My 
bony  framework,”  text  ( literally );  Targum,  LXX.,  “My  bone;” 
it  means  also  “strength,”  “body,”  “the  substance  of  anything,” 
“the  thing  itself /”  St.  Jerome,  “My  bones.”  “Which  Thou 
madest,”  i.e.,  “Since  Thou,  for ’twas  Thou  that  madest;”  text, 
“  when  I  was  made  in  the  womb,”  a  dark  and  hidden  place  =  “  the 
lower-parts  of  the  earth.”  “I  was  curiously  wrought;”  in  text, 
ruq-qanilti ,  “  I  was  variegated,”  “  embroidered,”  Root  rciqam , 
whence  the  Romance  languages  have  borrowed  ricamar ,  recamcire 
(Ital.,  Span.),  the  French  recamier  (  =  embroiderer),  used  here  of 
the  gradual  formation  of  the  manifold  bodily  organs  in  the  womb ; 
St.  Jerome,  “imaginatus  sum”  (I  was  fashioned  after  a  certain 
model) ;  LXX.  read  v’qomathi  (and  my  stature,  i.e.,  my  bony  frame 
which  imparts  to  me  solidity,  makes  me  stand,  f]  woVracris  fxov, 
hee  hypostasis  mou  —  my  substance).  “Lower  parts  of  earth,” 
glossed  by  Targum,  “in  the  womb;”  by  others,  “while  I  was 
being  shaped  here  below;”  Syriac,  “I  descended  into  the  lower 
parts  of  the  world.”  v.  16.  “Unformed  substance;”  in  text, 
golmi ,  golem  (“something  rolled  together,”  hence,  “unformed 
matter”),  which,  as  Rosenmiiller  observes,  occurs  only  here  in 
the  Hebrew  Scriptures ;  Targum  (but  not  accurately),  “  my  body.” 
The  context  requires  the  meaning  usually  assigned,  “  the  foetus,” 
or  “embryo,”  ere  the  plastic  force  develops  the  outline,  and 
differentiates  the  several  organs  of  the  body.  St.  Jerome, 
“  Informem  adhuc  me  ”  ( =  while  I  was  as  yet  unformed),  cor¬ 
responding  to  d/xopc/jwToV  /xe,  amorphoton  me  (me  unshaped),  of 
Symmachus.  “Book,”  the  Divine  Idea  (cf.  Exod.  xxxii.  32,  33). 
“  Days  were  conceived-of,  when  as  yet  there  was  not  one  of 
them,”  so  the  Kethibh  ( =  written  text) ;  Qeri  (marginal  emen- 
tion  =  to  be  read),  instead  of  Id  (“  not  one  of  them  ”)  of  text,  lo  = 
to  it  ( —  “ for  it,  one  among  them  ”),  with  reference,  may  be,  to 
the  time  chosen  for  the  animation  of  the  foetus.  The  Qeri  is 
preferable  to  the  Kethibh,  or  text.  “  Days,”  again,  may  be  taken, 
as  by  LXX.,  adverbially,  fjfxepas,  heemeras  (by  day,  daily),  whence 
in  some  old  Latin  Psalters,  per  diem,  per  dies,  in  die  (daily,  day  by 
day),  i.e.,  in  the  course  of  time,  the  Divine  Idea  was  gradually 
realized,  and  fashioned  in  the  womb  after  the  pattern  conceived 
in  the  Divine  mind,  ere  one  of  them  existed ;  Syriac  ( literally ), 


582 


PSALM  138  (139). 


“  My  reward  ”  (reading  gemidi  instead  of  goVmi  of  text),  “mine 
eyes  did  see :  in  Thy  books  all  shall  be  written,  and  yet  there  is 
no  one  in  them.”  We  omit  several  other  attempted  explanations, 
v.  17.  “Friends,”  “lovers,”  not  “thoughts,”  “counsels,”  is  the 
rendering  of  every  one  of  the  ancient  versions.  In  the  Lexicons, 
both  meanings  are  assigned  to  the  word  in  text.  In  v.  2  rendered 
“my  thought  from  afar;”  Targum,  “And  how  dear  to  me, 
O  God,  are  the  just  that  love  Thee  !”  So  too  Rashi.  St.  Jerome, 
“  But  to  me  how  honourable  are  Thy  friends,  O  God,  how  mighty 
their  poor- ones  ”  (  =  pciuperes  eontm),  cf.  Theodoretus,  oi  Trevr)Tes 
avTwj/,  hoi  peneetes  avton  (their  poor-one?)  ;  Syriac,  “With  me  Thy 
friends  are  in  highest  esteem,  they  and  their  princes  are  become 
exceedingly  great;”  Targum,  “  Quam  fortes  summae  eorum  ” 
(  =  how  mighty  their  numbers).  “  Greatly  strengthened  ;  ”  LXX. 
render  the  corresponding  word  in  text  (Jerem.  xv.  8),  “Their 
widows  are  multiplied ,”  &c.  “  Rule,”  dominion,  principality  (in 

text,  rosh),  LXX.  render  (Numb.  i.  49)  “their  number ”  (Vulgate, 
“the  sum  of  them”);  in  Exod.  xxx.  12,  “account”  (o-vAXoytcr/xov, 
syllogismon) ;  Vulgate,  “the  sum,”  “the  census.”  The  modern 
rendering,  “thoughts”  (favoured  by  Aben  Ezra,  Qimchi,  &c.), 
avoids  the  abrupt  transition  to  “friends.”  Jeremias,  Patriarch  of 
Constantinople,  alleged  this  verse  in  proof  of  the  cultus  due  to  the 
Saints,  when  rejecting  the  advances  of  the  Lutheran  sectaries.  If 
the  modern  rendering  of  text  be  accepted,  then,  “  How  weighty  are 
Thy  thoughts,”  i.e.,  “  how  hard  to  understand  ”  (cf.  Rom.  xi.  33, 
“unsearchable”),  v.  18.  Glossed  by  Qimchi,  “Morning  finds 
me  awake,  and  absorbed  in  the  endless  task,  wholly  occupied  with 
the  contemplation  of  Thy  friends” — thoughts  (?),  counsels  (?) ; 
Syriac,  “I  am  again  with  Thee.”  v.  19.  Syriac,  “Oh!  that  Thou 
wouldest  .  .  .  and  that  bloodthirsty  men  would  depart  from  me  !  ” 
v.  20.  St.  Jerome,  “Who  speak  against  Thee  wickedly:  in  vain 
are  Thine  adversaries  lifted  up  ”  (_ frustra  elevati  sunt  adversarii 
tui).  Syriac,  “  For  they  have  spoken  evil  of  Thee,  and  have 
taken  Thy  city  for  vanity”  ( =  in  vanitateni) ;  Targum,  “Who 
swear  by  Thy  Name  for  a  deceitful  purpose,  in  vain  do  Thine 
enemies  swear ;  ”  T.  K.  Cheyne,  “  Who  defy  Thee  with  outrageous 
acts,  and  utter  Thy  Name  for  lies;”  Symmachus,  imjpOrjcrav 
/xarauos  ivavrioL  aov  epeertheesan  mataios  enantioi  sou  (“Thine 


PSALM  139  (140). 


583 


adversaries  are  vainly  lifted  up’5);  Vulgate  may  mean  that  the 
godless  minority,  murmuring  covertly  against  God,  hope  to  get 
the  upper  hand,  so  as  to  render  the  success  of  the  godly  majority 
of  none  avail  (in  vanitate)  [?].  Rashi  and  Aben  Ezra  quote 
R.  Moses  and  other  Rabbinical  expositors  who,  with  LXX., 
render  the  closing  words  (“Thine  adversaries”),  Thy  cities,  v.  22. 
Lit.,  “with  perfection  of  hatred  do  I  hate,”  &c.  v.  23.  “Search,” 
‘“explore;”  the  same  verb  occurs  in  v.  1;  St.  Jerome,  “and 
know  my  thoughts .”  v.  24.  St.  Jerome,  “way  of  deceit”  (Loti); 
text,  “way  of  grief,”  “of  pain,”  to  which  “iniquity”  surely  leads, 
cf.  Isai.  xiv.  3.  “  Way  everlasting,”  leading  to  God. 


PSALM  139  (140). 

1.  For  the  Chief-Musician. 
A  Psalm  of  David. 

2.  Deliver  me,  Y^HW^H, 
from  the  wicked  man  :  From 
the  violent  man  preserve 
me ; 

3.  Who  imagine  evil-things 
in  [their]  heart :  Every  day 
they  -  gather  -  together  for 
wars  (lit.,  they  -  gather  -  to¬ 
gether  wars). 

4.  They  -  have -sharpened 
their  tongues  like  a  serpent : 
The  venom  of  an  asp  is 
under  their  lips.  Selah. 
(Rom.  iii.  13.) 

5.  Keep  me,  YHWH, 
from  the  hands  of  the 
wicked,  From  the  violent 
man  preserve  me :  Who 
have  -  purposed  to  -  thrust  - 
aside  my  steps. 

6.  The  proud  have-hid  a 


PSALM  139  (140). 

1.  For  the  end,  a  Psalm 
of  David. 

2.  Rescue  me,  O  Lord, 
from  the  evil  man :  From 
the  unjust  man  deliver  me  ; 

3.  Who  devise  injustice  in 
[their]  heart :  Continually 
do-they-stir-up  wars. 

4.  They -have -sharpened 
their  tongues  like  [that]  of 
a  serpent :  The  venom  of 
asps  is  under  their  lips. 

5.  Keep  me,  O  Lord, 
from  the  hand  of  the  sinner, 
From  unjust  men  rescue 
me  :  Who  have-purposed  to- 
trip-up  my  steps. 


6.  The  proud  have-hidden 


584 


PSALM  139  (140). 


snare  for  me,  and  cords ; 
They-have-spread  a  net  by 
the  side  of  the  road  :  They- 
have-set  traps  for  me.  Selah. 

7. 1-said  to  YHWHJhou 
art  my  God  (}Elf) :  Give-ear, 
YHWH,  to  the  voice  of  my 
supplications. 

8.  YHWH, ’Adonay, Thou 
strength  of  my  salvation : 
Thou-hast-covered  my  head 
in  the  day  of  battle. 

9.  Grant  not,  Y^HW^H, 
the  desires  of  the  wicked  : 
Further  not  his  evil-purpose, 
[lest]they-be-liftedup.  Selah. 

10.  [As  for]  the  head  of 
them  -  that  -  compass  -  me  - 
about :  May  the  mischief  of 
their  own  lips  cover  them. 

11.  Let  burning-coals  fall 

upon  them  ;  May-He-cast 

them  into  the  fire :  Into 

whirlpools,  [from  which]  they 
cannot  at  all  rise. 

12.  An  evil-speaker  shall- 

not  prosper  in  the  earth, 
The  violent  man  : — Evil 

shall-hunt  him  into  whirl¬ 
pools  (?)  [or,  precipices  (?), 
falls  (?)]. 

13.  I-know  that  Y^H- 

WMi  will-maintain  the  cause 
of  the  afflicted  :  The  right  of 
the  needy. 

14.  Surely  the  just  shall- 


a  snare  for  me,  They-have- 
stretched-out  ropes  for  a 
snare  :  They  -  have  -  set  a. 
stumbling-block  for  me  by 
the  wayside. 

7.  I-said  to  the  Lord,.. 
THOU  art  my  God:  Hearken, 
O  Lord,  to  the  voice  of  my 
supplication. 

8.  O  Lord,  Lord,  Thou 
strength  of  my  salvation  : 
Thou-hast-overshadowed  my 
head  in  the  day  of  battle. 

9.  Give  me  not  over,  O 
Lord,  against  my  desire,  to 
the  sinner:  They-plot  against 
me.  Forsake  me  not,  lest 
they-boast-themselves. 

10.  [As  for]  the  heads  of 
their  faction  :  The  mischief 
of  their  own  lips  shall-over- 
whelm  them. 

11.  Burning-coals  shall- 
fall  upon  them,  Thou-wilt- 
cast  them  into  the  fire  :  In 
afflictions  they  shall  not  bear 
up. 

12.  A  talkative  man  shall 
not  prosper  in  the  earth : 
Misfortunes  shall-hunt  the 
unjust  man  to  destruction. 

13.  I-know  that  the  Lord 
will-maintain  the  right  of 
the  needy  -  one  :  and  the 
cause  of  the  poor. 

14.  Surely  the  just  shall- 


PSALM  139  (140). 


585 


give-thanks  to  Thy  Name:  give-thanks  to  Thy  Name : 
The  upright  shall-dwell  in  And  the  upright  shall-dwell 
Thy  presence.  before  Thy  face. 

The  general  strain  of  this  Psalm,  which  closely  resembles  that 
of  Pss.  vii.  liv.  (55),  lvi.  (57),  lxiii.  (64),  &c.,  favours  the  ascription 
“  to  David/’  Qimchi  takes  it  for  an  invective  against  Doeg  and 
the  Ziphites.  The  Psalm  falls  into  four  strophes,  consisting  of 
three  verses ;  the  second,  however,  consists  of  but  two  verses  with 
three  clauses.  The  Selah  in  text  marks  the  close  of  the  first  three 
strophes.  The  concluding  strophe,  expressive  of  steadfast  hope, 
contains  but  two  verses. 

v.  2.  “Wicked  man,”  “violent  man”  (///.,  “man  of  violences”), 
are  to  be  taken  as  collective  Singulars,  as  required  by  the  Plural 
in  v.  3.  v.  3.  “  Every  day  ( =  continually)  are  they  gathered 
together  for  battles,”  or,  “They  are  daily  stirring  up  wars.”  v.  4. 
“Asp”(?),  “adder”  (?) ;  “ciktislmbhfm.  text;  it  occurs  nowhere 
else  :  species  undetermined,  v.  8.  “  Covered,”  as  with  a  helmet. 
LXX.  seem  to  have  thought  rather  of  a  refreshing  shadow  in 
the  heat  of  battle  (cf.  Ps.  fix.  (60)  9).  Olshausen  suspects  the 
Masoretic  text  of  corruption.  Syriac,  “Grant  not,  O  Lord,  his 
purpose  to  the  wicked,  lest  he  mount  up  ( ascendat ).”  v.  10.  Lit., 
“  The  head  of  them  surrounding  me  :  The  mischief  of  their  lips 
shall  [let  it]  cover  them.”  St.  Jerome,  taking  the  initial  word 
(rdsh  =  head)  in  the  sense  of  “wormwood,”  “poison,”  “The 
bitterness  of  them  that  sit  at  table  with  me”  (  =  Amaritudo 
convivarum  tneorum ) ;  the  rest  exactly  as  in  Vulgate.  Schegg 
suggests,  “  The  main  end  of  their  counsels  [the  misery  they  have 
brought  upon  me],  the  labour  of  their  lips  [in  apposition  to  the 
initial  clause,  i.e.,  what  they  have  brought  about  by  repeated  and 
wearisome  conferences],  shall  [let  it]  cover  them.”  Cheyne 
eludes  the  difficulty  by  joining  the  final  word  of  v.  9  to  v.  10, 
“  Let  not  them  that  compass  me  about,  lift  up  their  head  :  Let 
the  mischief  of  their  own  lips  cover  them.”  v.  n.  “  Let  them 
totter  [from  their  own  place] ;  rain  down  hot  coals  upon  them. 
Let  Him  cause  them  to  fall  into  the  fire,  into  nets,  that  they  rise 
not  again.”  Cod.  Alexand.  agrees  with  Vulgate.  Syriac,  “To 
my  head.  Let  the  iniquity  of  their  lips  cover  them ;  Let  coals 
fall  upon  them,  let  them  fall  into  the  fire,  nor  be  able  to  rise.” 


586 


PSALM  I40  (141). 


“  Into  deep-pits  ”  (omitted  in  Syriac  version),  bemahamoroth ,  the 
word  in  text,  occurs  nowhere  else  in  Biblical  Hebrew.  By 
St.  Jerome,  Symmachus,  and  Targum,  it  is  rendered  “pits,” 
“ditches;”  by  others,  “nets,”  “snares;”  “floods  of  water”  by 
Perowne — guesses  one  and  all.  v.  12.  Z//.,  “a  man  of  tongue;” 
not  merely  “  a  talkative  man,”  but  with  the  implied  notion  of  a 
slanderous  tongue,  cf.  4.  “  Prosper,”  “  continue,”  “  be  established.” 
“  The  man  of  violence  ( =  the  violent  man),  evils  shall  hunt  him 
into  whirlpools;”  LXX.,  “The  unjust  man  evils  shall  hunt  to 
destruction,”  rightly  rendered  by  St.  Augustine  venabuntur  in 
interitum  (shall  hunt,  &c.) ;  “in  interitum  ”  (to,  into  destruction), 
not  interitu  (in  destruction),  being  the  reading  of  most  Latin 
expositors.  The  closing  word  of  v.  12  (in  text,  madhchephoth , 
rendered  above  “  deep-pits  ”),  Gesenius  explains  as  “  hastily,” 
“urgently;”  others  by  “to,”  or  “with  drivings-along,”  i.e., 
“driving  him  along,”  “by  repeated  thrusts;”  Revised  Version, 
“to  overthrow  [him].”  v.  14.  “Dwell,”  cf.  Pss.  x.  (11)  7;  xv. 
(16)  11.  v.  12.  St.  Jerome  exactly  as  in  Vulgate. 


PSALM  140  (141). 

1.  A  Psalm :  to  David. 
YtfHWAH,  I  -  have  -  called 
upon  Thee,  haste-Thee  to 
me  :  Give-ear  to  my  voice, 
when  I-call  to  Thee. 

2.  Let  my  prayer  be- 
acceptable  [as]  incense 
before  Thee :  The  lifting-up 
of  my  hands  as  the  min’chah 
(i.e.,  oblation)  of  evening. 

3.  Set  a  watch,  YHWH, 
before  my  mouth  :  Keep  the 
door  of  my  lips. 

4.  Incline  not  my  heart  to 
[any]  evil  thing,  To  practise 
knavery  in  wickedness  with 


PSALM  140(141). 

1.  A  Psalm  of  David. 
Lord,  I-have-called  to  Thee, 
hearken  to  me :  Attend  to 
my  voice,  when  I-call  to 
Thee. 

2.  Let  my  prayer  rise-up 
as  incense  before  Thee  :  The 
lifting-up  of  my  hands  as  the 
evening  sacrifice. 

3.  Set  a  watch,  O  Lord, 
upon  my  mouth :  And  a 
strong  door  (lit.,  a  door  of 
fortification)  to  my  lips. 

4.  Incline  not  my  heart 
to  evil  things,  To  frame 
excuses  for  sins,  with  men 


PSALM  14O  (141). 


587 


men  that  -  work  iniquity  : 
And  let  me  not  eat  of  their 
dainties. 

5.  Let  a  just-man  smite 
me  [in]  kindness  and  rebuke 
me,  [it  shall  be  as]  oil  upon 
the  head,  Let  not  my  head 
refuse  [it]  :  For  ever  is  my 
prayer  against  their  wicked¬ 
nesses. 

6.  [When]  their  judges 
have-been-hurled-down  the 
sides  of  the  rock :  Then 
shall  they  hear  my  words  as 
welcome. 

7.  As  when  one  ploughs 
and  breaks  up  the  ground  : 
Our  [Their  (?)]  bones  are- 
scattered  at  the  mouth  of 
Sheol  (i.e.,  the  grave’s 
mouth). 

8.  But  to  Thee,  Y^H- 
W6’H,  ’Adonay,  are  mine 
eyes :  In  Thee  do-I-take- 
refuge :  Pour  not  out  my 
soul  (i.e.,  my  life). 

9.  Keep  me  from  the 
hands  of  the  snare  they- 
have-laid  for  me  :  And  from 
the  gins  of  the  workers  of 
iniquity. 

10.  Let  the  wicked  fall 
[each  one  of  them]  into  his 
own  nets :  While  I  at-the- 
same-time  escape. 


that-work  iniquity :  For-I- 
will-take-no-part  in  their 
pleasures. 

5.  The  just  man  may  - 
chasten  me  in  mercy,  And 
reprove  me  ;  But  the  oil  of 
the  sinner  shall  never  anoint 
my  head :  P'or  still  my 
prayer  [continues]  against 
that-wherein-they-delight. 

6.  Their  judges  have-been- 

swallowed  -  up  beside  the 
rock :  They-shall-hear-my 

words,5]  for  they  are  power¬ 
ful. 

7.  As  a  clod  of  earth  is- 
crushed  upon  the  ground  : 
Our  bones  have  -  been- 
scattered  at  [the  mouth  of] 
the  grave. 

8.  But  to  Thee,  O  Lord, 
my  Lord,  are  mine  eyes 
[directed]  :  In  Thee  do-I- 
trust;  Take  not  away  my  life. 

9.  Keep  me  from  the 
snare  which  they-have-set 
for  me  :  And  from  the  pit- 
falls  of  the  workers  of 
iniquity. 

10.  Sinners  shall  fall 
[each  one]  into  his  own 
net :  But  I  am  alone,  until 
I -escape. 


This  Psalm  presents  several  difficulties  to  the  expositor,  which 
result  from  the  abrupt  transition  in  vv.  5 — 7,  and  from  the 


588 


PSALM  140  (141). 


obscurity  of  the  allusions.  It  is  commonly  referred  to  the  period 
of  Saul’s  persecution,  whether  to  the  incident  recorded  in  1  Kings 
(Sam.)  xxiv.  (David  in  the  cave  of  Engaddi),  is  not  easily  deter¬ 
mined.  With  equal  probability,  Delitzsch  assigns  as  the  time  of 
the  Psalm  the  period  of  Absalom’s  revolt,  seeing  in  v.  2  an 
allusion  to  David’s  enforced  absence  from  public  worship,  in  v.  6 
the  punishment  in  store  for  the  rebel  leaders,  and  a  promise  of 
amnesty  for  their  followers.  David  may  have  used  it  as  an 
evening-hymn.  Be  that  as  it  may,  from  the  earliest  ages,  this 
Psalm  has  invariably  been  sung  in  the  Vesper  Office  of  the 
Eastern  Churches.  In  the  (so-called)  Apostolic  Constitutions 
(Bk.  8,  §  3,  No.  35),  it  is  designated  6  i/mA/xds  e7rtAvxvio?,  ho 
psalmos  epilychnios  (“the  Psalm  at  the  lighting  of  the  lights”); 
its  selection  is  accounted  for  by  St.  John  Chrysostom  in  his 
commentary  on  this  Psalm. 

v.  2.  “Prayer  be  directed;”  so  too  St.  Jerome,  /.<?.,  let  it  go 
up  straight  as  the  cloud  of  incense ;  explained  also,  “  be  accept¬ 
able;”  by  Rabbi  Isaac  Leeser,  “be  valued.”  “[As]  incense” 
(cf.  Osee  (Hosea)  xiv.  3,  “So  will  we  offer  in  return  our  lips  [as] 
calves”).  Min'chah ,  cf.  Lev.  ii.  1  — 11;  an  unbloody  offering 
consisting  of  fine  flour,  oil,  and  incense,  or  of  unleavened  cakes, 
mingled  with  oil,  part  of  which  was  to  be  burnt  on  the  altar 
as  “a  sweet  savour  to  YaHW^H.”  This,  as  well  as  the  incense,, 
accompanied  the  morning  and  evening  burnt-offering  of  the  Iamb- 
Uplifting  of  hands — in  prayer,  as  is  added  by  the  Targum,  cf. 
1  Tim.  ii.  8.  v.  3.  Shonirah  (a  watch,  guard,  gag),  aTratj  A eyo/xevov,. 
hapax  legomenon ,  i.e .,  occurs  nowhere  else.  “  Keep  the  door,”  &c., 
or,  “Set-a-guard  at  the  door  of  my  lips;”  St.  Jerome,  strangely 
enough,  “  Serva  paupertatem  labiorum  m.”  (Keep  the  poverty  of 
my  lips),  rendering  dal  (door)  in  its  meaning  of  “poor,”  “weak.” 
LXX.  have  taken  “keep”  for  a  noun,  as  Bythner  (“Lyre  of 
David”)  also  does — nits' rah  (preservation);  St.  Augustine  and 
Verona  Psalter,  “ostium  continent^  circa  labia  mea”  (a  door  of 
self-control  about  my  lips),  v.  4.  Syriac,  “  That  my  heart  may 
not  turn  aside  to  a  wicked  thing,  and  I  commit  deeds  of  iniquity 
with  the  wicked';  let  me  not  take  salt  with  them;”  St.  Jerome, 
“Incline  not  my  heart  to  an  evil  word  {verbum  —  word  or  thing), 
to  revolve  in  my  mind  impious  thoughts  ( volvere  cogitationes 


PSALM  140  (141). 


589 


impias ),  with  men  working  iniquity  :  nor  to  eat  of  their  dainties 
(neque  comedere  in  deliciis  eorum ).”  LXX.  render  here,  as  else¬ 
where  (e.g.,  1  Kings  (Sam.)  ii.  3 ;  1  Chron.  xvi.  8  ;  Ps.  xiii.  (14)  1, 
&c.),  “to  practise ”  as  meaning  “to  consider,”  “deliberate,” 
especially  for  evil  purposes,  “to  plot,”  “to  plot  mischief;”  here 
they  have  taken  it  to  mean,  the  framing,  the  alleging  of  pretexts, 
pretences,  excuses  for  a  sinful  course  (in  peccatis ,  in  sins), 
which  pretexts  are  the  verba  malitice  (words  of  wickedness)  just 
mentioned.  Targum  renders  “to  pretend  pretences,”  “to  thinking 
thoughts,”  cf.  St.  Jerome,  volvere  cogitationes,  “I-will  take  no  part 
in  their  choice-things ;  ”  things ,  not  persons ,  seem  to  be  meant 
here.  “  Choice-things  ”  =  their  sinful  pleasures  ?  The  word 
rendered  “dainties,”  “delicate  fare,”  occurs  nowhere  else  in  the 
Hebrew  Scriptures,  v.  5.  “The  just”  may  be  either  any  just 
man,  or  God.  “  Oil,”  here,  as  elsewhere  in  the  symbolism  of  the 
Divine  Scriptures,  oil  figures  joy,  prosperity.  Syriac,  “The  just 
man  shall  [may  (?)]  teach  me,  and  rebuke  me;  the  oil  of  the 
sinner  shall  not  anoint  my  head,  for  my  prayer  is  against  their 
wickedness;”  St.  Jerome,  “Let  a  just-man  correct  me  in  mercy, 
and  rebuke  me,  the  oil  of  bitterness  \pleum  amaritudinis ,  taking 
rosh,  “head,”  in  its  other  meaning — -“a  bitter,  poisonous  plant”] 
shall  not  anoint  my  head  :  for  still  is  my  prayer  for  their  wicked¬ 
ness  (pro  malitiis  eorum ),”  which  may  mean  that  he  prays  for  his 
malignant  foes  (?) ;  that  he  implores  blessings  upon  them,  despite 
their  evil  designs.  “In  their  wickednesses;”  rendered  by  LXX. 
and  Vulgate,  “in  their  pleasures.”  LXX.  probably  took  “wicked¬ 
nesses  ”  as  meaning  “  will,”  “  delight,”  the  sense  it  bears  in 
Chaldee.  The  clause  may  be  (conjecturally)  glossed,  “  I  will 
have  neither  lot  nor  part  in  the  pleasures  of  the  ungodly,  for  I 
continually  pray  [for  still  is  my  prayer]  to  be  guarded  from  them  ” 
— so  Thalhofer.  If,  as  Schegg  surmises,  in  (“  in  their  pleasures  ”) 
refers  to  time,  then,  “While  they  are  enjoying  their  sinful 
pleasures  [or,  maturing  their  malicious  devices],  I  pray.”  Rabbi 
Isaac  Leeser,  “for  still  my  prayer  also  [is  offered]  in  their 
.1 calamities .”  v.  6.  Syriac,  “And  their  judges  are  put  down 
(repressi  sunt )  with  a  strong  hand  (manu  lap  idea),  and  they 
heard,”  &c.  The  rendering  here  is  that  of  Delitzsch.  LXX., 
■“  for  they  are  sweet  ”  (on  rjSvvO^o-av,  hoti  heedyntheesati),  for  which 


590 


PSALM  141  (142). 


V ulgate  read  rjSvvyOrjcrav,  eedyneetheesan  (they  are  powerful) ; 
St.  Jerome,  “  Quoniam  decora  sunt”  (because  they  are  seemly, 
charming).  If,  with  Delitzsch,  we  refer  the  Psalm  to  Absalom’s 
rebellion,  the  sense  is,  “When  the  leaders  shall  have  paid  the 
condign  penalty,  the  people  will  welcome  the  amnesty  I  shall 
proclaim.”  If  we  refer  it  to  1  Kings  (Sam.)  xxiv,,  then,  “  When 
their  leaders  ( i.e .,  Saul)  were  let  go  ( =  allowed  to  escape)  along 
the  sides  of  the  rocky  cave,  they  heard  my  words  that  they  were 
sweet.”  Cod.  Vatican,  of  LXX.  renders  judges  Kparaiol ,  krataioi 
(Their  mighty-ones).  “  Juncti  petrse”  of  Vulgate  is  a  corruption 
of  juxta  petram  ( =  near  the  rock),  the  reading  of  most  old 
Psalters  and  St.  Jerome,  v.  7.  St.  Jerome,  “As  the  husbandman 
[in  text,  pholeach  =  Arabic,  fdllah  =  an  agricultural  labourer]  when 
he  cleaves  the  ground,  our  bones  are  scattered  at  the  mouth  of 
the  grave  (inferni) ;  ”  Syriac,  “As  the  ploughshare  cleaving  the 
ground :  so  are  our  bones  scattered  at  the  edge  of  the  grave.” 
The  allusion  is  obscure,  hence  a  multitude  of  conjectural  expla¬ 
nations.  v.  8.  “  But  ”  refers,  most  probably,  to  the  petitions  of 
vv.  1 — 5.  “Pour  not  out  my  blood,”  as  Gesenius  explains  it 
(v.  10,  hemistich  b) ;  St.  Jerome,  “Simul  autem  ego  transibo  ” 
(But  I  shall  at  the  same  time  escape);  Lowe  and  Jennings, 
“Whilst  I,  at  the  same  time,  escape;”  Cheyne,  “Unhurt  shall 
I  be,  until  I  pass  by.”  Others  connect  the  singulariter  (corres¬ 
ponding  to  the  simul  of  St.  Jerome)  with  hemistich  a.  “Let 
them  be  ensnared  one  by  one  Thalhofer,  Smgulariter  —  probably, 
“free  from  persecutors,”  and  hence  (  =  alone)  KaTa/xovas,  kata- 
monas ,  of  LXX. ;  “  Let  them  fall  into,  ...  so  shall  I  be  without 
assailants  [“  alone  ”],  until  (not  exclusive)  I  escape  all  peril,”  or 
“  Despite  their  numbers,  they  shall  fall,  whilst  I,  though  alone, 
escape  all  danger,  since  God  shields  me.” 


PSALM  141  (142). 

1.  A  Mas’kil  to  (i.e.,  of) 
David  :  when  he  was  in  the 
cave.  A  Prayer. 


PSALM  141  (142). 

1.  A  didactic  Psalm  of 
David,  when  he  was  in  the 
cave ;  a  Prayer.  (1  Kings 
(Sam.)  xxiv.  ?) 

2.  With  my  voice  I -cried 


2.  With  my  voice  to  Y^H- 


PSALM  14 1  (142). 


591 


W<?H  will-I-cry :  With  my 
voice  to  YHWH  will  -  I  - 
make-supplication. 

3.  I -will-pour-out  before 
Him  my  plaint :  My  trouble 
before  Him  will-I-declare. 

4.  When  my  spirit  faints 
within  me,  Then  Thou 
knowest  my  path ;  In  the 
way  wherein  I-walk  :  Have- 
they-hidden  a  snare  for  me. 

5.  Look  on  the  right-hand 
and  see  that  there  is  none 
that-recognizes  me  ;  Refuge 
has-failed  me  :  There  is  none 
caring  for  my  soul. 

6.  I -cried  to  Thee,  YaH- 
W^H,  I -said,  THOU  art  my 
refuge  :  My  portion  in  the 
land  of  the  living. 

7.  Attend  to  my  cry  ;  for 
I  am  -  brought  very  low  ; 
Deliver  me  from  my  per¬ 
secutors  :  For  they  -  are  - 
stronger  than  I. 

8.  Bring- forth  my  soul 
out  of  prison,  That  I-may- 
give-thanks  to  Thy  Name: 
The  just  shall-surround  me, 
Because  Thou  -  hast  -  dealt - 
bountifully  with  me. 


to  the  Lord  :  With  my  voice 
to  the  Lord  made-I-supplica- 
tion. 

3.  I-pour-out  my  prayer 
before  Him :  And  mine 
affliction  before  Him  do-I- 
declare. 

4.  When  my  spirit  was- 
fainting  within  me,  Then 
THOU  knewest  my  paths ; 
In  the  very  way  wherein  I- 
was  -  walking  :  They  -  hid 
a  snare  for  me. 

5.  I-looked  on  the  right- 
hand  and  beheld  that  there 
was  none  that  would- 
acknowledge  me :  Refuge 
has-failed  me :  There  is 
none  that  cares  for  my  soul. 

6.  I -cried  to  Thee,  O 
Lord,  I -said,  Thou  art  my 
hope :  My  portion  in  the 
land  of  the  living. 

7.  Attend  to  my  supplica¬ 
tion  ;  for  I-am  brought  very 
low  ;  Deliver  me  from  my 
persecutors  :  For  they  -  are 
stronger  than  I. 

8.  Bring-forth  my  soul  out 
of  prison,  That-I-may-give- 
thanks  to  Thy  Name  :  The 
just  wait-expectant  for  me, 
till  Thou-reward  me. 


“  A  Didactic  Psalm,”  so  far  forth  as  it  teaches  how  one  ought 
to  behave  in  extreme  peril.  Qimchi,  Rashi,  and  others  of  that 
school  refer  the  Psalm  to  the  time  when  David  hid  in  the  cave 


592 


PSALM  142  (143). 


of  Odollam  (-Hebrew,  “Adhulldm  =  “ justice  of  the  people”), 

1  Kings  (Sam.)  xxii.,  a  far  more  probable  view  than  that  which 
assigns  it  to  the  incidents  recorded  ch.  xxiv.  of  the  same  Book 
(the  cave  of  En-gaddi  =  Hebrew,  “ En-gedi  =  “  the  eye  [i.e., 
fountain]  of  the  kid”). 

vv.  2,  3.  In  text  the  verbs  are  in  the  Future,  and  should  be  so 
rendered,  v.  4.  “When  my  spirit  fainted  \lit.,  “ was-wrapped-in 
darkness,”  “  overwhelmed  with  anxious  forebodings  ”]  within  me  ” 
(/it.,  “ upon  me”).  This  first  clause  is  by  many  joined  to  v.  3,  just  as 
the  self-same  words  are  connected  in  the  title  of  Ps.  ci.  (102)  1. 
v.  5.  “Look  .  .  .  see,”  addressed  to  God,  Imperatives,  and  so 
rendered  by  St.  Jerome.  By  Qimchi  and  Aben  Ezra  they  are 
said  to  be  Infinitives  absolute ;  but  in  Targum,  Syriac,  LXX. 
{Cod.  Vatican .),  and  Vulgate,  “I  looked  .  .  .  and  saw.”  “Right- 
hand,”  where  the  advocate,  the  defender,  takes  his  stand  (cf.  Pss. 
xv.  (16)  8;  cviii.  (109)  6,  31;  cix.  (no)  5;  cxx.  (121)  5). 
“Recognizes,”  or  “takes  notice,”  or  “knowledge,”  cf.  Ruth  ii. 
10,  19.  v.  7.  “Attend,”  lit.,  “prick  up,”  “sharpen  Thine  ears;” 
verbs  in  Imperative,  and  so  rendered.  v.  8.  “  Prison,”  either 
figurative,  or  the  cave  itself.  “  Shall  surround  me ;  ”  LXX.  have 
rendered  the  verb,  “shall  wait  for  me,”  which  is  the  rendering  of 
Aquila  and  Vulgate,  and  is,  in  Chaldee  and  Syriac,  the  meaning 
of  the  verb  (“surround”),  and  in  Job  xxxvi.  2,  is  to  be  rendered, 
“ wait  for  me”  (“suffer  me”);  Syriac,  “And  that  the  just  may 
consider  me,  when  Thou  shalt  reward  me ;  ”  Symmachus,  “  The 
just  shall  crown  Thy  Name;”  St.  Jerome,  “In  me  coronabuntur 
justi,  cum  retribueris  mihi”  (  =  because  of  me,  the  just  shall  be 
crowned,  when  Thou  shalt  reward  me) ;  Qimchi,  “  the  just  shall 
crown  themselves  (shall  triumph),  inasmuch  as  Thou  dealest 
bountifully  with  me,”  i.e.,  compensating  me  for  my  present 
calamity. 


PSALM  142  (143). 

1.  A  Psalm  of  David. 
Y^HWdl,  hear  my  prayer, 
give-ear  to  my  supplica- 


PSALM  142  (143). 

1.  A  Psalm  of  David, 
when  he  was  pursued  by 
Absalom  his  son  (2  Kings 


PSALM  142  (143). 


593 


tions :  In  Thy  faithfulness 
answer  me,  [and]  in  Thy 
justice. 

2.  And  enter  not  into 
judgment  with  Thy  servant : 
For  before  Thee  no  [man] 
living  shall-be-justified. 

3.  For  the  enemy  has 
persecuted  my  soul  ;  He- 
has-trampled  my  life  down 
to  the  earth  :  He-has-made- 
me  to-dwell  in  dark-places, 
as  those  long  dead. 

4.  Hence  does  my  spirit 
faint  within  me  :  My  heart 
within  me  is-desolate. 

5.  I-remember  the  days 
of  old  ;  I-meditate  on  all 
Thy  doings  :  On  the  work 
•of  Thy  hands  I-muse. 

6.  I  -  spread  -  forth  my 
hands  to  Thee :  My  soul 
is  to  Thee,  as  a  thirsty  land. 
[Selah.] 

7.  Hasten  [to]  answer  me, 
YHWH  ;  My  spirit  fails; 
Hide  not  Thy  face  from  me  : 
Else  I-become-like  them- 
that-go-down  to  the  pit. 

8.  Cause-me-to-hear  Thy 
loving  -  goodness  in  the 
morning  :  For  in  Thee  do- 
I  -  trust ;  Cause  -  me  -  to  - 
know  the  way  wherein  I- 

MM 


(Sam.)  xvii).  Lord,  hear  my 
prayer,  give  -  ear  to  my 
supplication  in  Thy  faithful¬ 
ness  :  Hearken  to  me  in 
Thy  justice. 

2.  And  enter  not  into 
judgment  with  Thy  servant  : 
For  before  Thee  none  living 
shall-be-justified. 

3.  For  the  enemy  has- 
persecuted  my  soul  ;  He- 
has-brought-down  my  life  to 
the  ground  :  He-has-made- 
me  to-dwell  in  dark-places, 
as  those  who  have  been  long 
dead. 

4.  Therefore  is  my  spirit 
dismayed  within  me  :  My 
heart  within  me  is-troubled. 

5.  I-remembered  the  days 
of  old  ;  I-meditated  on  all 
Thy  works  :  I-mused  on  the 
doings  of  Thy  hands. 

6.  I  -  spread  -  forth  my 
hands  to  Thee :  My  soul 
is  to  Thee  as  a  waterless 
land. 

7.  Hear  me  speedily,  O 
Lord  ;  My  spirit  has-failed  ; 
Turn  not  away  Thy  face 
from  me ;  Else  I-become- 
like  them-that-go-down  to 
the  pit. 

8.  Cause  me  to-hear  Thy 
mercy  in  the  morning  ;  For 
I  -  have  -  hoped  in  Thee  ; 
Make  known  to  me  the  way 
wherein  I-should-walk  :  For 


594 


PSALM  142  (143). 


should-walk :  For  to  Thee 
have-I-lifted  up  my  soul. 

9.  Deliver  me  from  mine 
enemies,  YHWH  :  In  Thee 
do-I-covertly-confide. 

10.  Teach  me  to  do  Thy 
will,  For  Thou  art  my  God  ; 
Let  Thy  good  Spirit  guide 
me  on  level  ground  [or,  in  a 
straight  path]. 

11.  For  Thy  Name’s  sake, 
Y#HW<?FT,  quicken  me:  In 
Thy  justice  bring  my  soul 
out  of  distress. 

12.  And  in  Thy  loving¬ 
goodness  cut  -  off  mine 
enemies,  And  destroy  all 
that-afflict  my  soul :  For  I 
am  Thy  servant. 


to  Thee  have-I-lifted-up  my 
soul. 

9.  Rescue  me  from  mine 
enemies,  O  Lord,  To  Thee 
have- 1  -fled-for-refuge. 

10.  Teach  me  to  do  Thy 
will,  For  Thou  art  my  God  : 
Thy  good  Spirit  shall-guide 
me  in  the  straight  way, 
[into  a  level  land]. 

11.  Thou  -  shalt  -  quicken 
me,  O  Lord,  for  Thy  Name’s 
sake  in  Thine  equity  :  Thou- 
wilt-bring  my  soul  out  of 
affliction. 

12.  And  in  Thy  mercy 
Thou  -  wilt  -  destroy  mine 
enemies,  And  wilt-destroy 
all  that  afflict  my  soul  :  For 
I  am  Thy  servant. 


This  is  the  last  of  the  Seven  Penitential  Psalms ;  it  consists  of 
two  parts,  each  of  which  contains  six  verses  ;  the  division  between 
the  complaint  (vv.  1 — 6)  and  prayer  (vv.  7 — 12)  is  marked  by  the 
Selah.  In  the  text  it  is  inscribed  “  to  David,”  and  is  referred  by 
Qimchi  to  the  same  occasion  as  the  foregoing  Psalm.  In  some 
copies  of  LXX.,  however,  it  is  said  to  have  been  written  “  when 
he  was  pursued  by  his  son  Absalom,”  a  reference  suggested  by 
the  deep  tone  of  anguish  and  by  the  consciousness  of  sin  that 
pervades  the  Psalm.  If  not  composed  by  David  himself,  we  may 
assert  with  Delitzsch  that  it  is  “  an  extract  of  the  most  precious 
balsam  from  the  old  Davidic  odes.” 

v.  1.  “Faithfulness,  justice,”  cf.  1  St.  John  i.  9.  v.  2.  Cf. 
Job  ix.  32  ;  xxii.  4.  v.  3.  “Trampled,”  or  “crushed,”  “smitten” 
my  life  down  to  the  ground ;  so  LXX.,  ek  rrjv  yrjv ,  eis  teen  geen 
(to  the  earth,  ground).  “  Dark-places,”  lit.,  “  in  darknesses,”  cf. 
Ps.  lxxxvii.  (88)  7,  where  it  is  coupled  with  “  the  shadow  of 
death.”  “Long  dead,”  mortuos  seculi  (dead  of  old,  dead  ages 


PSALM  143  (144). 


595 


since,  whose  memory  is  utterly  perished,  cf.  Lament,  iii.  6, 
viortui  sempiterni,  “for  ever  dead,”  can  never  return  to  this 
world),  v.  4.  “My  heart  is  stunned,”  “stupefied;”  Gesenius 
(s.v.),  “is  disheartened.”  v.  5.  “I  called  to  mind  what  God 
had  done  for  Israel  in  times  gone  by,”  cf.  Ps.  cx.  (in),  v.  6. 
“  My  soul  is  to  Thee,”  &c.  ;  Syriac,  “  My  soul  thirsts  after 
Thee,  as  the  land,”  &c.  v.  8.  “  Morning,”  i.e.,  early,  soon ;  cf. 
Ps.  lxxxix.  (90)  14.  v.  9.  “In  Thee  .  .  .  covertly  confide,” 
Gesenius’  rendering  of  a  pregnant  and  obscure  phrase.  Aben 
Ezra  considers  it  as  equivalent  to  “  in  Thee  have  I  taken  refuge.” 
“Unto  Thee  [have  I  fled]  and  covered”  hid  myself),  which 
perhaps  means,  “To  Thee  alone  have  I  laid  open  my  distress, 
which  I  have  hidden  from  men;”  St.  Jerome,  “a  te  protectus 
sum”  (  =  by  Thee  am  I  shielded).  Syriac  omits  this  phrase, 
v.  10.  “Spirit,”  either  an  angel,  or,  more  likely,  the  Spirit  “that 
spake  by  the  Prophets,”  cf.  2  Esdras  (Nehem.)  ix.  20;  Ps.  1. 
(51)  13.  “Level  ground,”  free  from  all  risk  of  stumbling  and 
fall.  To  be  taken,  eethikos ,  the  path,  not  indeed  of 

prosperity,  but  of  virtue,  as  is  shown  by  the  parallel,  “Teach  me 
to  do  Thy  will,”  cf.  Isai.  xxvi.  7  ;  LXX.,  iv  rrj  evOeia,  en  tee  evtheia 
(in  the  straight  [way]);  Cod.  Alexand.,  “in  the  land  of  upright¬ 
ness,”  closer  to  the  text. 


PSALM  143  (144). 

1.  To  David.  Blessed  be 
YrzHW<?H,  my  Rock,  Who 
teaches  my  hands  for  the 
war :  My  fingers  for  the 
battle. 

2.  My  loving  -  goodness, 
my  fortress,  My  high-tower 
and  my  deliverer-mine  ;  My 
shield,  and  He  in  whom  I- 
take-refuge :  Who  subdues 
myr  people  under  me. 

3.  YHWH,  what  is  man, 


PSALM  143  (144). 

1.  A  Psalm  of  David, 
against  Goliath.  Blessed 
be  the  Lord  my  God,  Who 
trains  my  hands  for  the  fight : 
My  fingers  for  the  war. 

2.  My  mercy  and  my 
refuge,  My  helper  and  my 
deliverer.  My  protector,  and 
He  in  whom  I-trust :  Who 
subdues  my  people  under 
me. 

3.  Lord,  what  is  man, 


596 


PSALM  143  (144). 


that  Thou-noticest  him  ?  A 
son  of  man,  that-Thou- 
makest-account  of  him? 

4.  Man,  to  a  breath  is-he- 
like.  His  days  are  as  a  pass¬ 
ing  shadow. 

5.  YHWH,  bow  Thy 
heavens,  and  come-down : 
Touch  the  mountains,  and 
they-shall-smoke. 

6.  Lighten  lightning,  and 
scatter  them.  Send-forth 
Thine  arrows,  and  terrify 
them. 

7.  Stretch-forth  Thy  hand 
from  on  high,  Snatch  me 
away,  and  deliver  me  out  of 
great  waters :  Out  of  the 
hand  of  aliens, 

8.  Whose  mouth  speaks 
falsehood  :  And  their  right- 
hand  is  a  right-hand  of  lies. 

9.  ’Elohim  (i.e.,  O  God),  a 
new  song  will-I-sing  to  Thee: 
On  a  nebhel  (lute,  psaltery) 
of  ten-strings  will-I-play  to 
Thee  ; 

10.  Who  gives  victory  to 
kings  ;  Who  rescues  David 
His  servant  from  the  hurtful 
sword, 

11.  Rescue  me,  and  deliver 
me  out  of  the  hand  of  aliens, 
Whose  mouth  speaks  false- 


that  -  Thou-shouldest-reveal 
Thyself  to  him  ?  A  son  of 
man,  that  Thou-shouldest- 
take  -  him  -  into  -  considera  - 
tion  ? 

4.  Man,  he  is  like  to 
vanity.  His  days  pass-away 
as  a  shadow.  (Ps.  ci.  (102) 
12.) 

5.  Bow  Thy  heavens,  O 
Lord,  and  come  -  down  : 
Touch  the  mountains,  and 
they-shall-smoke. 

6.  Flash  lightning,  and 
Thou  -  shalt  -  scatter  them  : 
Send-forth  Thine  arrows  and 
Thou-shalt-discomfit  them. 

7.  Stretch-forth  Thy  hand 
from  on  high,  Rescue  me, 
and  deliver  me  out  of  many 
waters  :  Out  of  the  hand  of 
aliens, 

8.  Whose  mouth  speaks 
falsehood  :  And  their  right- 
hand  is  a  right-hand  of 
iniquity. 

9.  O  God,  I-will-sing  to 
Thee  a  new  song  :  On  a  ten¬ 
stringed  psaltery  will-I-play 
to  Thee  ; 

10.  Who  givest  victory  to 
kings ;  Who  hast-rescued 
David  Thy  servant  from  the 
hurtful  sword, 

11.  Rescue  me,  And  de¬ 
liver  me  out  of  the  hand 
of  aliens,  Whose  mouth 


PSALM  143  (144). 


597 


hood  :  And  their  right  hand 
is  a  right  hand  of  lies. 

12.  [We]  whose  sons  are 
as  plants  grown-up  in  their 
youth  ;  And  our  daughters 
like  corner-pillars  [beauti¬ 
fully]  carved  [after  the  mode 
of]  the  structure  of  a  palace  ; 

1 3.  Our  garners  full,  afford- 
ing-store  of  every  kind  ;  Our 
sheep  multiplying-in-thous- 
ands  ;  In  ten-thousands  in 
our  fields. 

14.  Our  kine  laden  [with 
flesh  and  fat] ;  No  breach, 
and  no  sallying-forth  :  And 
no  outcry  in  our  streets. 

15.  Happy  the  people  to 
whom  it  is  thus  :  Happy  the 
people  whose  God  is  YaH- 
WeH. 


speaks  falsehood  :  And  their 
right  hand  is  a  right  hand  of 
iniquity. 

12.  Whose  sons  are  like 
young  plants  in  their  youth  ; 
Their  daughters  are-decked 
and  adorned  after  the  simili¬ 
tude  of  a  temple  ; 

13.  Their  garners  full, 
overflowing  from  one  into 
another ;  Their  sheep  are 
prolific,  countless  as  they  go 
forth  [to  pasture]. 

14.  Their  oxen  are  fat ; 
There  is  no  breach  in  the 
wall,  and  no  going-out :  And 
no  outcry  in  their  streets. 

15.  Men-call  the  people 
happy  to  whom  this  lot 
belongs  :  [But]  happy  is  the 
people  whose  God  is  the 
Lord. 


The  ascription  “to  David”  is  favoured  by  the  authority  of 
Qimchi  and  others,  as  also  by  the  fact  that  to  the  end  of  v.  1 1 
the  Psalm  is  little  more  than  a  cento  of  quotations  from  earlier 
Psalms  [Pss.  viii.  and  xvii.  (18)],  which  (especially  the  latter)  are 
allowed  on  all  hands  to  be  Davidic.  “Against  (or  concerning) 
Goliath,”  to  be  met  with  in  some  MSS.  of  LXX.,  is  wanting  in 
Origen’s  Hexapla,  and,  as  St.  Hilary  observes,  is  an  interpolation, 
as  there  is  no  trace  in  the  Psalm  of  an  allusion  to  the  encounter 
with  Goliath.  On  the  other  hand,  certain  peculiarities  of  expres¬ 
sion,  to  be  noticed  in  vv.  6,  7,  may  be  alleged  in  support  of  the 
view  which  assigns  the  Psalm  to  the  post-Exilic  period. 

1.  “Teaches  my  hands,”  &c.,  cf.  Ps.  xvii.  (18)  35.  v.  2. 
“My  loving-goodness,”  cf.  Ps.  lviii.  (59)  11,  18;  Jonas  ii.  9;  cf. 
Ps.  xvii.  (18)  2,  3.  “My  deliverer  to  me ”  (or  “for  me”),  “ mine ,” 


598 


PSALM  143  (144). 


added  for  emphasis — so  Qimchi ;  it  occurs  in  the  other  copy  of 
Ps.  xvii.  in  2  Kings  (Sam.)  xxii.  2.  “  My  people;”  in  Ps.  xvii.  48, 

“peoples;”  St.  Jerome,  Targum,  and  Syriac  take  the  word  in 
text  (" amnii )  to  be  a  plural  form  (“peoples,”  not  “ my  people”), 
v.  3.  Cf.  Ps.  viii.  5.  v.  4.  Cf.  Pss.  xxxviii.  (39)  6,  7  ;  ci.  (102)  12. 
“A  breath;”  LXX.,  St.  Jerome,  Vulgate,  “vanity  ”  “emptiness ;” 
Symmachus,  dr/xw,  atmo  (  =  to  a  vapour,  to  smoke).  v.  5. 
A  Theophany  with  its  usual  accompaniments;  cf.  Ps.  xvii.  10,  15. 
“Touch  mountains,”  as  in  Ps.  ciii.  (104)  32.  v.  6.  Lit.,  “ light¬ 
ning  Thou  lightning.”  This  verb  occurs  here  only.  The  verb 
rendered  “snatch  me  away,”  in  v.  7  and  in  v.  11  (“Rescue  me”), 
is  taken  in  the  Syriac  and  Chalda'ic  sense ;  in  Hebrew  it  means, 
“he  tore  in  pieces,”  “distended,”  “opened” — the  mouth,  in 
threatening,  mockery,  rash  speech,  v.  7  and  v.  n,  a  refrain  from 
vv.  7,  8.  “Aliens,”  cf.  Ps.  xvii.  (18)  46.  “Right-hand;”  they 
are  perjured,  the  right  hand  being  lifted  up  in  taking  an  oath, 
vv.  12 — 15.  Most  competent  judges  are  of  opinion  that  vv.  12 — 
1 5  are  an  adventitious  fragment  of  some  poem,  or  psalm,  portray¬ 
ing  the  prosperity  of  the  chosen  race  at  the  brightest  period  of  its 
history — at  the  close  of  David’s  reign,  or  in  the  early  years  of 
Solomon  (?).  We  are  hampered  in  limine  with  the  difficulty  of 
assigning  an  intelligible  meaning  to  5 asher ,  the  initial  word  of  v.  12. 
Gesenius  (. Heb .  Lex .  s.v.)  renders  it,  “  in  order  that ;  ”  others, 
“because,”  “when,”  “whilst;”  LXX.,  Syriac,  and  Vulgate  cut 
the  Gordian  knot  by  rendering  it  “whose,”  and  dealing  with  the 
suffixed  Possessives  (“our,”  “ours”)  as  if  they  were  of  the  third 
Plural  (“their”),  v.  12.  “Our  daughters  as  corner-pillars;”  so 
Gesenius,  s.v.  zawith,  “corner,”  “angle,”  which  occurs  only  in 
Plural  here  ( zawiyyoth )  and  Zach.  ix.  15  (of  the  corners  of  the 
altar).  St.  Jerome,  “quasi  anguli”(  =  as  corners,  corner-stones). 
Targum  refers  this  word  to  ziw,  or  zw  (“splendour,”  “  brightness”), 
ziutamn ,  “  splendid,”  which  is  followed  by  LXX.,  K  €K  a\\ (jl>7TL(T  fxlvai, 
kekalldpismenai  ( =  beautified,  embellished).  “  Caryatides  ”  are  not 
to  be  thought  of  here,  since,  as  far  as  can  be  ascertained,  they 
were  unknown  in  Jewish  and  Syrian  architecture.  “Carved,” 
“hewn,”  “sculptured  ;”  but  LXX.,  Syriac,  Symmachus,  St.  Jerome, 
“  decked  out”  ( ornati ,  St. Jerome,  referring  to  the  anguli).  “  [After] 
the  structure  of  a  temple”  (or  “palace,”  heykhal  means  both) ;  in 


PSALM  I43  (144). 


599 


text,  tabJiriith  heykhdl  (Gesenius,  “  the  structure,”  “  the  style  of 
building” — “ model,”  “ likeness ”),  St.Jerome’s  “ad  similitudinem 
templi”  (-after  the  fashion  of  a  temple),  v.  13.  “Our  cellars, 
barns,  storehouses” — “giving  out,”  “furnishing,”  lit. ,  “making- 
to-go-out” — “from  zan  to  zan,}  —  lit.,  “from  species  (or  kind)  to 
species,”  i.e.,  “of  every  kind”  =  “all  manner  of  stores;”  Ibn 
Ezra,  “from  food  to  food,”  i.e.,  continual  supplies  of  food; 
Targum,  “from  year  to  year,”  i.e.,  “from  harvest  to  harvest;” 
LXX.,  St.  Jerome,  Vulgate,  “  from  this  to  that,”  showing  that 
they  read  [had  (?)]  in  their  unpointed  text  zii  (easily  confounded 
in  Hebrew  script  with  zn).  “  Garners  so  full  that  they  are  bursting 
with  one  kind  of  store  after  another;”  St.  Jerome,  “overflowing 
from  this  into  that”  (ex  hoc  in  illud).  “Our  sheep  (flocks) 
thou  sanded. ,  ten-thousanded  [so  literally  in  text],  in  our  out-of-doors 
[-places],”  i.e.,  fields,  pastures.  The  flocks  were  almost  con¬ 
tinually  in  the  open.  v.  14.  “Our  kine  (epicene  in  text)  laden 
[with  flesh  and  fat];”  St.  Jerome,  “Our  bulls  are  fat;”  LXX., 
“Their  oxen  are  fat”  {jrayfii) ;  but  Gesenius,  “laden  [with 
young],”  “pregnant,”  which,  perhaps,  suits  better  the  description 
of  the  flocks  (?).  “  Breach  ”  ( perets ),  cf.  Amos  iv.  3  ;  another 

rendering  (Rabbinical),  “no  breaking  in.”  “And  no  going-out” 
— either  to  war,  or,  as  Dr.  Cheyne,  following  the  lead  of  Qimchi, 
interprets  it,  “no  going  forth”  of  a  captive  train  driven  along  by 
their  conquerors,  with  their  flocks  and  herds.  Another  rendering, 
“no  parting.”  “Nothing  swerves  from  the  right  line,”  is 
Dr.  Lowy’s  interpretation.  LXX.,  “No  falling-down  of  a  hedge 
(fence),  nor  passage  through  (SU^oSos,  diexodos ),  nor  cry  in  the 
folds  (eVaLWiv,  epavlesin ),”  which  closing  word  shows  that  LXX. 
had  in  mind  the  enclosure  wherein  the  flocks  and  herds  were 
folded.  “Going  out”  is  taken  by  some  to  mean  “abortion” 
(suffering  abortion,  untimely  travail).  St.  Jerome,  “non  est 
egressus”  (no  going  out).  “No  cry,  outcry  [of  distress];” 
St.  Jerome,  “  ululatus  in  plateis  nostris  ”  (nor  howling  in  our 
broad  ways) ;  Syriac  (from  Walton’s  Polyglot ),  “  Whose  sons  are 
brought  up  ( aluntur )  as  a  plant  from  their  childhood ;  Their 
daughters,  as  brides,  are  adorned  after  the  fashion  of  (ad  instar ) 
temples.  Their  cellars  are  full,  pouring  themselves  forth  one  into 
another.  Their  sheep  are  teeming  ( fcetant ),  and  are  reared 


6oo 


PSALM  144  (145). 


( nutricantur )  in  their  broad-places  ( plateis ) ;  their  cows  are 
pregnant,  and  their  is  none  barren  among  them ;  there  is  no 
breach  ( ruptura ),  nor  howling  ( ululatus )  in  their  broad-places 
( plateis ).  Is  not  the  people  whom  such  things  befall  happy?’7 
v.  15.  Lit .,  “O  the  happinesses  (sic)  of  the  people  to  whom  it 
is  thus,”  i.e.,  “that  is  in  such  case!” 


PSALM  144  (145). 

1.  Praise  ;  of  David. 
(’Aleph.)  I-will-extol  Thee, 
my  God,  the  King :  And 
will-bless  Thy  Name  for  ever 
and  ever. 

2.  (Beth.)  In  every  day 
will-I-bless  Thee :  And  I- 
will-praise  Thy  Name  for 
ever  and  ever. 

3.  (Gi-mel.)  Great  is 
YtfHWAH,  and  highly  to- 
be-praised  :  And  of  His 
greatness  there  is  no  search 
(i.e.,  His  greatness  is  un¬ 
searchable). 

4.  (Da-leth.)  Generation 
to  generation  shall-praise 
Thy  works :  And  proclaim 
Thy  mighty-deeds. 

5.  (He.)  The  splendour 
of  Thy  glorious  majesty : 
And  the  facts  of  Thy 
wonders  (i.e.,  Thy  wondrous- 
works)  will- 1 -rehearse. 

6.  (Waw.)  And  they-shall- 
speak  of  the  might  of  Thine 
awful-acts :  And  of  Thy 
greatness  will- 1 -tell. 

7.  (Za-yin.)  The  memory 


PSALM  144  (145). 

1.  A  Hymn  of  David.  I- 
will-exalt  Thee,  my  God,  O 
King :  And  I-will-bless  Thy 
Name  for  ever  and  ever. 

2.  Every  day"  will-I-bless 
Thee:  And  I-will-praise  Thy 
Name  for  ever  and  ever. 

3.  Great  is  the  Lord,  and 
highly  to-be-praised :  And 
of  His  greatness  there  is  no 
end  (limit). 

4.  Generation  after  genera¬ 
tion  shall-praise  Thy  works  : 
And  proclaim  Thy  power. 

5.  They"-shall-speak  of  the 
glorious  majesty  of  Thy" 
holiness  :  And  shall-recount 
Thy  wondrous-deeds. 

6.  And  they  shall  speak 
of  the  might  of  Thy  terrible 
[acts]  :  And  shall-tell  of  Thy 
greatness. 

7.  They  -  shall  -  celebrate- 


PSALM  144  (145). 


60  r 


of  Thy  great  goodness  shall- 
they-pour-forth  :  And  shall- 
sing  of  Thy  justice. 

8.  (Cheth.)  Gracious  and 
compassionate  is  YHVVH  : 
Slow  to  anger,  and  of  great 
loving-goodness. 

9.  (Teth.)  YHWH  is 
good  to  all  :  And  His  tender- 
compassions  are  over  all  His 
works. 

10.  (Yodh.)  May  all  Thy 
works  give-thanks  to  Thee, 
YHWH  :  And  Thy  pious- 
ones  bless  Thee. 

11.  (Kaph.)  The  glory  of 
Thy  kingdom  shall-they-tell  : 
And  talk  of  Thy  might  ; 

12.  (La-medh.)  To  make- 
known  to  the  sons  of  man 
His  mighty-acts :  And  the 
glorious  majesty  of  His 
kingdom. 

13.  (Mem.)  Thy  kingdom 
is  a  kingdom  of  (for)  all  ages : 
And  Thy  dominion  [endures] 
in  every  generation  and  gene¬ 
ration. 

[(Nun.)  The  verse  begin¬ 
ning  with  Niin  (i.e.,  N)  is 
wanting  in  text,  Targumim, 
Aquila,  Symmachus,  Theo- 
dotion,  and  St.  Jerome.] 

14.  (Sa-mekh.)  Y^HW^H 
upholds  all  the  falling  :  And 
raises-up  all  that-are-bowed- 
down. 


with  -  out -pourings -of-praise 
the  memory  of  Thine  abound¬ 
ing  goodness :  And  shall- 
exult  in  Thy  justice. 

8.  The  Lord  is  compas¬ 
sionate  and  merciful :  Long- 
suffering,  and  abounding  in 
mercy. 

9.  The  Lord  is  good  to 
all:  And  His  tender-mercies 
are  over  all  His  works. 

10.  May  all  Thy  works 
give-thanks  to  Thee,  O  Lord : 
And  may  Thy  saints  bless 
Thee. 

11.  They  shall-speak  of 
the  glory  of  Thy  kingdom  : 
And  talk  of  Thy  dominion  : 

12.  That  they-may-make 
known  to  the  sons  of  men 
Thy  might:  And  the  glorious 
majesty  of  Thy  kingdom. 

13.  Thy  kingdom  is  a 
kingdom  everlasting :  And 
Thy  dominion  [endures]  in 
every  generation  and  genera¬ 
tion. 

[The  Lord  is  faithful  in 
all  His  words:  And  holy  in 
all  His  works.] 

14.  The  Lord  supports  all 
that  are-falling :  And  sets- 
up  all  that-are-broken-down. 


602 


PSALM  144  (145). 


15.  (Aym.)  The  eyes  of 
all  wait  upon  Thee :  And 
THOU  givest  them  their  food 
in  its  season  ; 

1 6.  (Pe.)  Opening  Thy 
hand :  And  satisfying  the 
desire  of  every  living-thing. 

17.  (Tsa-dhe.)  Just  is 
YflHW^H  in  all  His  ways  : 
And  kind  in  all  His  works. 

18.  (Ooph.)  Nigh  is 
YHWH  to  all  who-call-upon 
Him  :  To  all  who-call-upon 
Him  in  truth. 

19.  (Resh.)  The  desire 
of  them-that-fear  Him  will- 
He-fulfil :  He-will-also-hear 
their  cry,  and  will-save  them. 

20:  (Shin.)  YHWH  keeps 
all  that-love  Him  :  But-all 
the  wicked  will-He-destroy. 

21.  (Tau.)  ■  My  mouth 
shall  -  speak  the  praise  of 
YHWH  ;  And  let  all  flesh 
bless  His  holy  Name  for  ever 
and  ever. 


15.  The  eyes  of  all  wait 
for  Thee  [O  Lord].  And 
Thou  givest  [them]  their 
food  in  due  season  ; 

1 6.  Thou-openest  Thou 
Thy  hand  :  and  abundantly- 
satisfiest  every  living-thing 
with  blessing. 

1 7.  The  Lord  is  just  in  all 
His  ways  :  And  holy  in  all 
His  works. 

18.  The  Lord  is  nigh  to 
all  who  call  upon  Him  :  To 
all  who  call  upon  Him  in 
truth. 

19.  He-does  the  will  of 
them-that-fear  Him  :  And 
hearkens  to  their  supplica¬ 
tion,  and  saves  them. 

20.  The  Lord  preserves 
all  who-love  Him  :  But  He- 
will-utterly-destroy  all  sin¬ 
ners. 

21.  My  mouth  shall-speak 
the  praise  of  the  Lord  ;  And 
let  all  flesh  bless  His  holy 
Name  for  ever  and  for  ever¬ 
more  (lit.,  “  unto  the  age  of 
the  age  ”). 


This  is  the  last  of  the  eight  Alphabetical  Psalms — eight  in  all, 
counting  as  we  do,  with  LXX.  and  Vulgate,  Pss.  ix.  and  x. 
(Hebrew  numbering)  as  one  Psalm.  It  is  the  only  Psalm  that 
is  called  TPiillah  (  —  praise,  hymn),  of  which  word  the  Plural, 
TPiillim ,  is  the  title  of  the  whole  Psalter — Sepher  TPiillim  (=The 
Book  of  Psalms).  It  is  recited  twice  in  the  Synagogue  Morning 
Service.  Here,  as  in  some  other  instances,  the  alphabetical 
arrangement  is  not  fully  carried  out,  Nun  ( =  N)  being  omitted, 


PSALM  144  (145). 


603 


may  be  through  the  carelessness  of  a  scribe.  It  is,  however,  far 
more  probably  an  interpolation  made  up,  partly  of  the  Nun 
hemistich  of  Ps.  cx.  (m)  8  (“ Faithful  are  all,”  &c.),  and 'of 
v.  17  of  this  Psalm.  The  ascription  “  to  David,”  though 
questioned,  may  stand ;  but  it  is  impossible  to  assign  to  this 
Psalm  a  definite  historical  situation.  It  is  probably  to  be  referred, 
if  he  be  its  author,  to  the  closing  years  of  his  reign.  We  read  in 
the  Talmud  :  “  Every  one  who  repeats  the  T'killah  of  David 
[the  title  of  this  Psalm  in  text]  thrice  daily,  may  be  sure  that  he 
is  a  son  of  the  world  to  come.  Why?  Not  only  because  it  is 
alphabetical  (for  such  too  is  Ps.  119  (  =  cxviii.),  and  in  an  eight¬ 
fold  degree),  nor  because  it  rehearses  God’s  care  for  all  His 
creatures  (see  the  Great  Hallel,  Ps.  cxxxv.  (136)  25),  but  because 
it  unites  within  itself  both  these  qualities.” 

v.  1.  “Name,”  i.e.,  God,  so  far  forth  as  known  in  and  by  His 
works,  and  Self-manifestation  in  the  natural  and  supernatural 
order,  corresponding  somewhat  to  our  Western  “ Idea .”  v.  3. 
“Highly-to-be-praised,”  or  “highly  praised;”  the  same  word 
occurs  in  Ps.  xvii.  (18)  4.  “Unsearchable,”  lit.,  “there  is  no 
search,  no  scrutiny.”  v.  4.  “  Works,”  “  mighty  acts,”  doubtless 
the  wonders  wrought  in  Israel’s  behalf,  transmitted  by  a  con¬ 
tinuous  tradition,  “  from  generation  to  generation.”  v.  5.  Lit., 
“  The  splendour  of  the  glory  of  Thy  majesty.”  “  And  the  facts 
of  (z idhiblirey)  Thy  wonders  will-I-rehearse  ” — in  song  (?),  i.e., 
“Thy  wondrous  deeds.”  LXX.  read  y^dhabberu  (  —  “they  shall 
speak  of,”  “tell”);  final  Yodh  (  =  y)  and  Waw  (  =  w,  v),  initial 
being  transposed  in  our  present  text.  “  I-will-rehearse  ”  they 
read  (or  had)  in  the  third  Plural;  St.  Jerome,  “loquar”  (I  will 
speak  of).  v.  6.  “Terrible-acts,”  punitive  judgments  executed 
on  the  Gentiles.  “  Greatness,”  “  grandeur ;  ”  in  text  it  is  Singular 
according  to  the  vowel  points,  but  according  to  the  letters  it  is 
Plural;  hence  St.  Jerome,  translating  from  an  unpointed  (i.e., 
vowelless)  text,  renders  it  “  magnitudines  tuas  ”  (  —  “  Thy  great¬ 
nesses,”  or  “great  acts”).  The  Qeri  (  =  marginal  emendation) 
puts  it  in  the  Singular,  v.  7.  “  Pour-forth,”  lit.,  “bubble-out,” 
“  Gush  forth  with  ”  =  “  utter,”  “  publish.”  “Abounding  goodness  ;” 
in  text,  rabh-tobli  kha.  Qimchi  construes  this  rabh  as  a  noun 
(“the  greatness,”  the  abundance  of);  it  is  so  rendered  in  LXX. 


6o  4 


PSALM  145  (146). 


and  Vulgate,  v.  8.  Chcinnun  =  “ gracious/5  not  “merciful,”  but 
the  spontaneous  outcome  of  kindness,  mainly,  though  not  ex¬ 
clusively,  towards  inferiors.  Rachum  —  “  compassionate,”  connotes 
dependence  and  affliction  calling  for  pity  and  relief.  Chesedh  — 
“benignity,”  “benevolence,”  “loving-goodness”  to  all,  whether 
equals  or  inferiors;  also  “piety,”  “dutifulness”  towards  God 
and  His  representatives,  v.  9.  St.  Jerome,  “in  universa  opera” 
(  =  towards  all  His  works).  Qimchi  takes  this  as  a  hint  to  be 
kind  to  the  brute  creation,  v.  10.  “Saints;”  in  LXX.,  St. Jerome, 
Vulgate,  the  usual  rendering  of  chasidhe-kha  ( =  Thy  chasidim), 
/.<?.,  those  endowed  with  chesedh — see  above,  v.  13.  The  Syriac 
and  Arabic  have  the  Nun  verse,  v.  15  was  continually  on  the 
lips  of  the  neophytes,  in  connection  with  the  Eucharistic  banquet. 
“Eyes  hope,”  are  raised  to  Thee  in  hope.  v.  16.  “Opening 
(  =  Thou  openest)  Thy  hand,  and  abundantly-showing  (=showest) 
to  every  living-thing  favour,”  cf.  Acts  xiv.  17.  In  vv.  14 — 16 
there  is  a  repetition  and  development  of  vv.  8,  9.  For  v.  15,  and 
hemistich  a  of  v.  16,  cf.  Ps.  ciii.  (104)  27,  28.  Targum  of  v.  16, 
“Thou  fillest  every  living-thing  with  its  desire;”  Syriac,  “Thou 
fullest  the  desire  of  every  living  thing.”  Ratsdn.  in  text  = 
(1)  “delight,”  “satisfaction,”  (2)  “that  which  gives  delight,” 
(3)  “will,”  “liking,”  “good-pleasure,”  (4)  “good-will,”  “favour.” 
Gesenius  ( s.v .),  referring  to  this  verse,  renders  it  “benefits.”  It 
may  mean  God’s  favour  as  the  source  of  good,  or  the  desire  of 
the  creature,  or  the  object  of  its  desire,  or,  again,  the  gratification 
of  the  creature.  Cf.  Deut.  xxxiii.  23;  Prov.  xviii.  22.  v.  17. 
“Kind;’’  in  text,  chcisidh ;  in  LXX.,  St.  Jerome,  and  Vulgate 
rendered  “holy;”  it  may  also  be  rendered  “gracious,”  “loving.” 


PSALM  145  (146). 

1.  Halalu-YaH  !  Praise 
YtfHWVH,  O  my  soul ! 

2.  I-will-praise  YHWH 
while  I  live :  I-will-sing- 
hymns  to  my  God  while  I 
yet  am. 


PSALM  145  (146). 

1.  Alleluia.  Of  Aggaeus 
and  Zacharias. 

2.  Praise  the  Lord,  O  my 
soul !  I-will-praise  the  Lord 
while  I  live :  I-will-sing  to 
my  God  as  long  as  I  exist. 
Trust  not  in  princes, 


PSALM  145  (146). 


605 


3.  Trust  not  in  princes  : 
[Nor]  in  the  son  of  man,  in 
whom  there  is  no  help  (lit., 
no  salvation). 

4.  His  breath  goes-forth  ; 
he-returns  to  his  earth  :  In 
that  very  day  his  purposes 
perish. 

5.  Happy  is  he  that  has 
the  God  of  Jacob  for  his 
help :  Whose  hope  [rests] 
upon  Y^HW^H  his  God  ; 

6.  Who  made  heavens  and 
earth,  The  sea  and  all  that 
therein  is  :  Who  keeps  truth 
for  ever  ; 

7.  [Who]  executes  judg¬ 
ment  for  the  oppressed, 
Gives  bread  to  the  hungry  : 
YHWH  looses  the  bound 
[or,  the  prisoners]. 

8.  YHWH  opens  [the 
eyes  of]  the  blind,  YHWH 
raises-up  them  -  that  -  are  - 
bowed-down  :  YHWH  loves 
the  just 

9.  YHWH  guards  the 
strangers,  The  orphan  and 
widow  He-upholds  :  But  the 
way  of  the  wicked  H e-sub- 
verts  [perverts]. 

10.  Y*HW*H  shall-be- 
king  for  ever,  Thy  God,  O 
Tsiyyon,  unto  generation 
and  generation.  Halalu- 
YaH. 


3.  [Nor]  in  the  sons  of 
men,  in  whom  there  is  no 
help  [or,  safety]. 

4.  His  breath  goes-forth  ; 
and  he-returns  to  his  earth  : 
In  that  very  day  all  their 
plans  come-to-nought. 

5.  Blessed  is  he  whose 
helper  is  the  God  of  Jacob  : 
Whose  hope  is  in  the  Lord 
his  God  ; 

6.  Who  made  heaven  and 
earth,  the  sea  and  all-things 
that  are  in  them. 

7.  Who  keeps  truth  for 
ever,  Who  executes  judg¬ 
ment  for  the  wronged  :  Who 
gives  food  to  the  hungry. 
The  Lord  looses  the  fettered- 
ones. 

8.  The  Lord  gives-light 
to  the  blind,  The  Lord  sets- 
up  the  broken-down  :  The 
Lord  loves  the  just. 

9.  The  Lord  guards  the 
strangers,  The  orphan  and 
the  widow  He-upholds  :  But 
the  way  of  sinners  He-shall- 
utterly-destroy. 

10.  The  Lord  shall-reign 
for  ever,  Thy  God,  O  Sion, 
unto  all  generations. 


6o6 


PSALM  145  (146). 


This  Psalm  begins  a  series  of  “  Alleluatic  ”  Psalms,  wherewith 
the  Psalter  closes.  LXX.  ascribe  this,  as  also  the  next  three 
Psalms,  and  Ps.  cxxxvii.  (138),  to  Agg^eus  (Haggai)  and  Zacharias. 
Theodoret  observes  that  this  ascription  is  wanting  in  the  text,  in 
the  earlier  expositors,  and  in  Origen’s  Hexapla.  It  is  omitted  in 
several  old  Latin  Psalters.  While  it  need  not  be  taken  to  mean 
that  either  of  these  Prophets  composed  this,  or  the  following 
Psalms,  it  is  most  probable  that  it  represents  a  time-honoured 
tradition,  which  credits  these  Prophets  with  no  small  share  in  the 
ritual  arrangements  of  the  second  Temple,  than  which  nothing 
can  be  more  credible.  It  may  thus  be  taken  as  an  indication  of 
date.  From  vv.  7 — 9  we  may  gather  that  the  situation  imme¬ 
diately  subsequent  to  the  return  from  Captivity  left  much  to  be 
desired,  and  the  rebuilding  of  the  Temple  seems  to  have  come  to 
a  standstill. 

v.  2.  The  poet  declares  his  resolve,  not  to  lose  heart,  but  ever 
to  praise  Him  who  has  broken  the  bonds  of  captive  Israel,  and  to 
rely  in  cheerful  trust  upon  Him.  v.  3.  “Trust  not,”  &c.,  a 
warning  to  those  of  his  fellow-countrymen  who,  disheartened  at 
the  delay  of  the  restoration  of  the  Temple,  trusted  overmuch  in 
the  influence  of  the  Persian  grandees,  and  in  favour  at  Court ; 
cf.  Ps.  cxvii.  (118)  8,  9.  “No  help,”  or  “no  safety,”  “no 
salvation;”  cf.  Ps.  xxxii.  (33)  16;  lix.  (60)  13.  v.  4.  “His 
breath,”  cf.  Ps.  ciii.  (104)  29.  “He  [“the  son  of  man”  of  v.  3] 
returns,”  not  “  his  breath,”  as  in  text ;  the  verb  “  returns  ”  has  the 
Masculine  prefix,  while  rucho  =  “ his  breath,”  is  Feminine;  cf. 
Gen.  ii.  7;  iii.  19;  Eccl.  xii.  7.  vv.  5 — 9.  Rather  should  they 
trust  in  the  God  of  their  fathers  (“God  of  Jacob”),  who  is 
Almighty,  “the  Maker  of  heaven,”  &c.,  a  designation  character¬ 
istic  of  the  post-exilic  Psalms,  and  especially  of  the  Gradual 
Psalms.  “ Keeps  truth”  is  ever  faithful  to  His  promises;  is  just , 
merciful,  and  gracious.  He  surely  cannot  fail  to  relieve  His 
distressed  people,  He,  the  eternal  King  of  Israel,  who  reigns  on 
Sion,  and  will  not  suffer  Himself  to  be  dethroned  by  heathens, 
or  by  Samaritans,  v.  7.  “Looses  the  fettered,”  cf.  Isai.  lxi.  1. 
v.  8.  “Raises,”  “sets  up,”  /.<?.,  “comforts  the  afflicted;”  the 
word  in  text  ( zdqeph )  occurs  only  here  and  in  v.  14  of  preceding 
Psalm,  v.  9.  “  Strangers,”  “  the  orphan  and  widow,”  instances 


PSALM  146  (147). 


607 


of  helplessness.  “  He  upholds,”  “sets  up;”  Gesenius  (s.v.)r 
“  restores,”  “  confirms,”  establishes  on  a  stable  footing ;  cf.  Ps. 
cxlvi.  (147)  6.  “Subverts,”  lit.,  “bends,”  “twists,”  “distorts,” 
“ makes-crooked,”  “makes  to  slant;”  as  Dr.  Cheyne  suggests, 
“allows  them  to  turn  aside  into  the  trackless  waste.”  LXX., 
a(f>avL€i,  aphaniei  (He  will  do  away  with,  obliterate) ;  St.  Jerome, 
who,  with  scarce  an  exception,  renders  this  Psalm  word  for  word 
as  in  Vulgate,  has  “  conteret  ”  (crush,  utterly  undo). 


PSALM  146  (147). 

1.  Halalu-YaH  !  For  ’tis 
good  to-sing-praise  to  our 
God  :  For  it  is  sweet ; 
comely  is  the  hymn. 

2.  Y^HW^H  builds  -  up 
Jerusalem  :  The  outcasts  of 
Israel  He-gathers-together  ; 

3.  [’Tis  He]  who  heals  the 
broken  in  heart :  And  binds- 
up  their  wounds  ; 

4.  [Who]  apportions  a 
number  to  the  stars :  And 
calls  them  all  [by  their] 
names. 

5.  Great  is  our  Lord 
[’Adhoney-nu],  and  abound¬ 
ing  in  might :  His  under¬ 
standing  is  infinite  [lit.,  of 
His  understanding  there  is 
no  number]. 

6.  YHWH  sets  up  the 
meek  :  He-brings  the  wicked 
down  to  the  ground. 

7.  Sing -ye  to  YHWH 
with  thanksgiving :  Play  to 
our  God  on  the  harp  ; 


PSALM  146  (147). 

1.  Alleluia.  Praise-ye  the 
Lord,  for  psalmody  is  good  : 
Let  praise  be  joyfully  and 
comely  sung  to  our  God. 

2.  The  Lord  builds-up 
Jerusalem  :  The  dispersed 
of  Israel  will  -  He  -  gather- 
together  ; 

3.  Who  heals  the  broken 
in  heart :  And  binds-up 
their  bruises  ; 

4.  He  numbers  the  multi¬ 
tude  of  the  stars  :  And  calls 
them  all  by  names. 

5.  Great  is  our  Lord,  and 
great  is  His  power :  And 
His  wisdom  is  infinite. 


6.  The  Lord  lifts-up  the 

meek :  But  He  -  brings 

sinners  down  to  the  ground. 

7.  Sing  to  the  Lord  with 
thanksgiving :  Play  to  our 
God  on  the  harp  ; 


6o8 


PSALM  147. 


8.  Who  covers  the  heavens 
with  clouds,  Who  prepares 
rain  for  the  earth  :  Who 
makes  mountains  sprout- 
forth  grass  ; 

9.  Giving  to  the  beast  its 
food  :  [And]  to  the  young 
ravens  which  cry. 

10.  Not  in  the  strength  of 
the  horse  does-He-delight : 
Not  in  the  legs  of  man  does- 
He-take-pleasure  ; 

11.  YHWH  takes - 
pleasure  in  them-that-fear- 
Him  :  In  them-that-hope  in 
His  loving-goodness. 


12.  Laud  YHWH,  O  Jeru¬ 
salem  :  Praise  thy  God,  O 
Sion  ; 

13.  For  He-has-strength- 
ened  the  bars  of  thy  gates  : 
He-has-blessed  thy  children 
within  thee  ; 

14.  Who-makes  thy  border 
peace  :  With  the  fat  of  wheat 
does-He-fill  thee. 

15.  Who  sends-forth  His 
decree  upon  earth :  Very 
swiftly  does  His  word  run  ; 

16.  Who  gives  snow  like 
wool :  He  -  scatters  hoar¬ 
frost  like  ashes  ; 


8.  Who  covers  the  heaven 
with  clouds  ;  And  prepares 
rain  for  the  earth  :  Who 
makes  grass  to  spring-up  on 
the  mountains,  [and  green- 
herb  for  the  service  of  men]. 

9.  Who  gives  to  the  cattle 
their  food :  And  to  the 
young  ravens  that-call-upon 
Him. 

10.  Not  in  the  strength 
of  the  horse  is  His  delight : 
Nor  does  He-take-pleasure 
in  the  legs  of  a  man. 

11.  The  Lord  takes- 
pleasure  in  them-that-fear- 
Him :  And  in  those  that- 
hope  in  His  mercy. 

[PSALM  147.]  Alleluia. 

1 2- 1.  Praise  the  Lord,  O 
Jerusalem  :  Praise  thy  God, 
O  Sion  : 

13- 2.  For  He  -  has  - 
strengthened  the  bars  of  thy 
gates :  He-has-blessed  thy 
children  within  thee  ; 

14- 3.  Who  makes  thy 
borders  peaceful :  And  fills 
thee  with  the  finest  wheat ; 

15- 4.  Who  sends-forth 
His  oracle  (i.e.,  command) 
to  the  earth :  His  word 
runs  swiftly  ; 

16- 5.  Who  gives  snow 
like  wool  :  He-scatters  mist 
like  ashes  ; 


PSALM  147. 


609 


17.  Casting-forth  His  ice 
like  morsels :  Before  His 
cold  who  can-stand  ? 

18.  He  -  sends  -  out  His 
word  and  melts  them  ;  He- 
causes  His  wind  to -blow, 
[and  the]  waters  flow. 

19.  He-declares  His  words 
to  Jacob :  His  statutes  and 
His  judgments  to  Israel. 

20.  He-has  not  dealt  thus 
with  every  [i.e.,  any]  nation  : 
And  as  for  [His]  judgments, 
they-know  them  not.  Halalu- 
YaH  ! 


17- 6.  He-casts-forth  His 
ice  like  morsels  :  Before 
His  cold  who  can-stand  ? 

18- 7.  He-sends-out  His 
word  and  melts  them  :  His 
wind  blows  and  the  waters 
flow. 

19- 8.  Who  declares  His 
word  to  Jacob  :  His  ordi¬ 
nances  and  judgments  to 
Israel. 

20- 9.  He  has  not  done  so 
to  any  [other]  nation  :  Nor 
has -He -shown  them  His 
judgments.  Alleluia! 


Pss.  cxlv.  (146) — cl.,  which  close  the  Psalter,  are  daily  recited 
at  Morning  Prayer  in  the  Synagogue.  The  present  Psalm  is 
unquestionably  post-exilic,  and  may  have  been  written  for  the 
dedication  of  the  wall  of  Jerusalem,  which  was  kept  with  the 
rejoicing  described  in  2  Esdras  (Nehemias)  xii.  27 — 43;  cf. 
vv.  2,  3;  13,  14,  supra.  From  ii.  5  ;  vii.  3,  4  of  his  narrative, 
we  learn  that  Nehemias  had  set  his  heart  on  rebuilding  and 
fortifying  Jerusalem,  a  purpose  he  carried  through  to  its  com¬ 
pletion  under  circumstances  of  no  ordinary  difficulty  and  dis¬ 
couragement  (cf.  ii.  17 — iv.  23).  When  this  Psalm  was  written, 
Jerusalem  had  been  rebuilt;  a  considerable  number  of  the 
scattered  exiles  had  returned  to  their  native  land,  “  the  wounds  ” 
inflicted  by  Divine  justice  were  at  length  healed  (vv.  2,  3).  For 
this  Israel  thanks  the  All-knowing,  Almighty  God,  whose  wont  it 
is  to  rescue  the  oppressed  and  to  punish  the  oppressor  (vv.  4 — 6). 
Thus  the  initial  Alleluia  is,  so  to  speak,  the  proposition  whereof 
the  Psalm  is  an  expansion. 

v.  1.  “  For  He  is  good.  Sing  [ye  or  thou]  praises  to  our  God, 
for  He  is  benign  (generous,  propitious),”  &c.,  is  an  admissible 
rendering;  Professor  Cheyne,  “Praise  YdH,  for  it  is  good  to- 
make-melody  to  Him  :  praise  is  seemly  to  our  God ;  ”  Perowne, 
NN 


6  io 


PSALM  147* 


“  For  ’tis  good  to  sing-praises  to  our  God,  For  ’tis  sweet :  comely 
is  the  hymn-of-praise,”  or,  “  For  He  is  good  :  sing  to  our  God,  for 
He  is  lovely :  comely  is  the  hymn  of  praise.”  Of  these  alternate 
renderings,  the  former  is  all  but  that  of  St.  Jerome’s  version. 

LXX.  {Cod.  Vatican .),  “ .  .  .  for  a  good-thing  is  a  psalm 

( *=  psalmody) ;  let  praise  be  sweetly-sung  to  our  God.”  v.  2. 

“  Building,”  in  text;  cf.  Ps.  cxxi.  (122)  3.  “Outcasts;”  lit., 

“the  expelled,”  “the  thrust  out;”  St.  Jerome,  “ejectos”  = 
the  ejected,  corresponding  to  the  e^wcr/xeVov?,  exosmenous ,  of 
Symmachus;  LXX.  and  Vulgate,  “  dispersions  ”=“  the  dispersed” 
(abstract  for  concrete),  v.  3.  “  Broken  heart,”  cf.  Ps.  xxxiii.  (34) 
19;  Isai.  lxi.  1.  v.  4.  “Assigns  [appoints]  a  number  to  the 
stars” — the  All-knowing,  the  Almighty;  cf.  Isai.  xl.  26 — 29, 
where  the  self-same  thought  is  developed;  ///.,  “to  all  of  them 
names  He  calls;”  St.  Jerome,  “calls  every  one  by  its  name.” 
v.  5.  Lit.,  “To  (of)  His  understanding  there  is  no  number ,” 
instead  of  “no  searching”  in  Ps.  cxliv.  (145)  3;  Isai.  xl.  28.  Cf. 
Rom.  xi.  33.  v.  6.  A  brief  summary  of  His  providential  govern¬ 
ment  of  man.  “Sets  up,”  “upholds,”  the  same  word  as  in  v.  9  of 
foregoing  Psalm,  v.  7.  A  fresh  outburst  of  praise,  the  beginning  of 
a  new  strophe,  according  to  Thalhofer,  but  we  discover  here  no 
regular  strophic  division.  vv.  8,  9.  This  may  allude  to  the 
cessation  of  the  dearth,  whereby  the  neglect  to  rebuild  the  Temple 
was  visited,  cf.  Nehem.  v. ;  Aggseus  (Haggai)  i.  “The  mountains,” 
which  cannot  be  artificially  irrigated.  “  And  green-herb  for  the 
service  [use]  of  man,”  an  interpolation  from  Ps.  ciii.  (104)  14, 
copied  from  Cod.  Vatican,  of  LXX.,  wanting  in  text,  in  St.  Jerome, 
in  Cod.  Alexand.  of  LXX.,  and  in  many  old  Latin  Psalters,  v.  9. 
Lit.,  “to  the  sons  of  the  raven;”  cf.  Job  xxxviii.  41;  St.  Luke 
xii.  24.  vv.  10,  11.  Glossed  by  Thalhofer,  “He  regards  not  the 
nations  that  presume  upon,  and  boast  of  their  cavalry  [“strength 
of  the  horse ”]  and  infantry  [“ legs  of  a  man;”  shoq,  the  leg  from 
the  knee  downwards] ;  His  good  pleasure  is  in  Israel,  that 
worships  Him,  and  trusts  in  His  mercy.”  vv.  12 — 20  (thus 
numbered  in  Vulgate)  form  Ps.  147  according  to  LXX.  and 
Vulgate.  St.  Jerome  leaves  it  to  each  one’s  judgment  to  decide, 
whether  it  be  a  separate  Psalm  or  a  continuation  of  the  foregoing. 
He.  observes,  however,  that  the  theme  is  the  same  in  both.  It 


PSALM  148. 


6l  I 


may  be  alleged  in  favour  of  the  division,  that  vv.  1  —  n  deal  with 
God’s  mercies  to  the  nation  at  large,  while  vv.  12 — 20  are 
specially  addressed  to  the  holy  city.  Be  this  as  it  may,  it  is  most 
probable  that  both  Psalms  were  written  by  the  same  author, 
and  were  sung  simultaneously  in  public  worship.  LXX.  add 
to  Alleluia ,  of  this  and  the  next  Psalm,  “of  Aggaeus  and 
Zacharias,”  to  be  taken  as  indicating  the  date  of  its  com¬ 
position.  v.  12.  “Jerusalem,”  “Sion,”  are  synonymous,  v.  13. 
“Bars  of  gates,”  cf.  2  Esdras  (Nehem.)  iii.  vii.  1 — 4,  to  which 
this  may  be  taken  as  a  direct  reference.  “  Blessed  .  .  . 
children  ”  refers  to  the  increase  of  families,  and  hence  of  the 
population,  v.  14.  Lit.,  “The  setting  (  =  who  sets,  i.e.,  makes) 
thy  borders  peace,”  cf.  Isai.  lx.  17,  18.  He  makes  the  city 
and  the  surrounding  district  secure  against  the  inroads  of  the 
Samaritans  and  of  other  foes.  “  Fat  of  wheat,”  finest  of  wheat, 
cf.  Ps.  lxxx.  (81)  17.  v.  15.  God’s  saying,  command,  decree  (in 
hemistich  b ,  “His  word  ”),  is  likened  to  a  messenger  speeding  from 
heaven  to  earth  to  execute  His  behests,  v.  16.  “Wool;”  in  text, 
“/^(fwool;”  Targum,  “snow  as  white  as  wool.”  In  text,  a  parono¬ 
masia,  kephor,  ka-epher  (“hoar-frost  like  ashes”),  v.  17.  “Ice;” 
in  text,  qorach  ( =  “  ice  ”),  used  poetically  (so  Gesenius,  s.v.)  for 
“  hail.”  “  Morsels,”  cf.  German  flocken ,  used  both  of  morsels  of 
bread  and  of  snow:  “bits,”  “  fragments,”  “  crumbs  of  bread.” 
God  accomplishes  the  greatest  things  with  the  same  ease  as  a 
child  causes  some  locks  of  wool  to  fly,  or  scatters  a  few  ashes, 
v.  18.  “Melts  them,”  i.e.,  snow,  hoar-frost,  ice,  which  thaw  under 
the  genial  breath  of  spring.  Thus  far  God’s  works  are  for 
mankind  (cf.  St.  Matt.  v.  45).  But  Israel  is  especially  privileged, 
as  the  recipient  of  the  oracles  of  God  (cf.  Rom.  iii.  1,  2). 
“Word,”  “ordinances,”  “judgments,”  are  synonymous  =  the 
revelation  of  the  will  and  purposes  of  God. 


PSALM  148. 

1.  Halalu-YaH  !  Praise- 
ye  YrtHW^H  from  the 
heavens:  Praise  Him  in  the 
heights. 


PSALM  148. 

1.  Alleluia !  Praise  the 
Lord  from  the  heavens : 
Praise  Him  in  the  heights. 


6 12 


PSALM  148. 


2.  Praise-ye  Him,  all  His 
angels  :  Praise  Him,  all  His 
hosts. 

3.  Praise  Him,  sun  and 
moon  :  Praise  Him,  all  stars 
of  light. 

4.  Praise  Him,  ye  heavens 
of  the  heavens :  And  ye 
waters,  that  are  above  the 
heavens. 

5.  Let  -  them  -  praise  the 
Name  of  YHWH  :  For  He 
commanded,  and  they-were- 
created  ; 

6.  And  He-made-them-to- 
stand-fast  for  ever  and  ever  : 
A  decree  has-He-given,  and 
none  of  them  transgresses 
[it],  [or,  which  shall  not  pass 
away]. 

7.  Praise  YHWH  from 
the  earth:  Ye  sea-monsters 
(dragons)  and  all  deeps  ; 

8.  Fire  and  hail,  snow  and 
vapour :  Stormy  wind  ful¬ 
filling  His  word  ; 

9.  Ye  mountains,  and  all 
hills :  Fruit-trees,  and  all 
cedars ; 

10.  Beasts,  and  all  cattle: 
Creeping-things,  and  winged 
fowl  (fowl  of  wing) ; 

1 1.  King  of  the  earth,  and 
all  peoples  :  Princes  and  all 
judges  of  the  earth  ; 

12.  Young-men,  and  also 


2.  Praise-ye  Him,  all  His 
angels:  Praise  Him,  all  His 
hosts. 

3.  Praise  Him,  sun  and 
moon  :  Praise  Him  all  ye 
stars  and  light. 

4.  Praise  Him,  ye  heavens 
of  heavens  :  And  all  waters, 
that  are  above  the  heavens. 

5.  Let-them-praise  the 
Name  of  the  Lord :  For 
[He  spoke,  and  they  were 
made],  He  commanded,  and 
they-were-created  ; 

6.  He  -  has  -  established 
them  for  ever,  even  for  ever¬ 
more  :  He  has  made  a 
decree,  and  it-shall  not  pass- 
away. 

7.  Praise  the  Lord  from 
the  earth:  Ye  dragons  and 
all  deeps  ; 

8.  Fire,  hail,  snow,  ice, 
Stormy  wind  ;  Which  do  His 
bidding ; 

9.  Ye  mountains,  and  all 
hills :  Fruit-bearing  trees, 
and  all  cedars  : 

10.  Beasts  and  all  cattle: 
Reptiles  and  winged  fowl. 

11.  Kings  of  the  earth; 
and  all  peoples :  Princes, 
and  all  judges  of  the 
earth  ; 

12.  Youths  and  maidens; 


PSALM  148. 


613 


maidens  :  Old  -  men  with 
boys  [or,  with  children]  ; 

13.  Let-them-praise  the 
Name  of  Y#HW>H,  For 
His  Name  only  is-exalted  : 
His  glory  is  above  earth  and 
heavens. 

14.  And  He-has-raised-up 
a  horn  for  His  people,  A 
[matter  of]  praise  for  all  His 
pious-ones  ;  For  the  children 
of  Israel,  a  people  near  to 
Him.  Halalu-YaH  ! 


Old-men  with  the  young : 
Let-them-praise  the  Name 
of  the  Lord. 

13.  For  His  Name  alone 
is-exalted. 


14.  His  praise  is  above 
heaven  and  earth.  And 
He-has-exalted  the  horn  of 
His  people,  A  hymn  for  all 
His  saints,  For  the  children 
of  Israel,  a  people  that- 
draws-near  to  Him.  Alleluia. 


A  strain  of  jubilant  thanksgiving  on  the  part  of  the  chosen 
people  (“a  people  near  to  Him,”  “His  saints”),  for  their  wondrous 
deliverance  from  Captivity,  a  mercy  passing  all  expectation. 
Hence  the  universe,  in  its  two  main  divisions  of  heaven  and 
earth,  is  called  upon  to  swell  the  chorus  of  praise.  The  Psalm 
consists  of  two  parts  :  1.  By  the  inhabitants  of  heaven,  by  the 
stars  of  the  firmament  (vv.  1 — 6),  God  is  to  be  praised. 
2.  (vv.  7 — 14)  All  here  below  are  summoned  to  join  in  the 
concert. 

v.  2.  “Hosts;”  St.  Jerome,  “exercitus”  (  =  armies),  i.e., 
“angels,”  as  is  evident  from  the  parallelism,  v.  3.  “Stars  of 
light,”  so  St.  Jerome,  light-giving,  shining  stars,  v.  4.  “Heavens 
of  heavens  ” — the  common  Hebrew  idiom  for  “  the  highest 
heaven  ”  (cf.  “  King  of  kings,”  “  Lord  of  lords  ”),  or  for  “  all  the 
heavens  ”  (cf.  2  Chron.  ii.  5,  6).  “  Waters  above  the  heavens,” 
cf.  Gen.  i.  7.  v.  5.  “He  spoke,  .  .  .  were  made,”  a  glossema  of 
LXX.,  borrowed  from  Ps.  xxxii.  (33)  9.  “  He,”  He  Himself, 

emphatic.  v.  6.  “  Made  them”  i.e.,  the  heavenly  bodies, 

“  Decree,”  statute,  the  law,  or  norm  of  their  movements,  which, 
as  the  text  may  be  rendered,  “none  of  them  transgresses  (shall 
transgress);”  the  verb,  being  in  Singular,  is  to  be  taken  in  the 
distributive  sense,  “and  not  [one  of  them]  transgresses  it.”  v  7. 


6 14 


PSALM  149. 


The  earth,  the  second  division  of  the  universe.  “  Dragons,” 
“  sea-monsters,”  cf.  Gen.  i.  21  ;  first  mentioned  in  the  ascending 
scale  of  animal  life.  v.  8.  “Vapour;”  in  text,  qitor  {  =  smoke; 
Ps.  cxviii.  (119)  83,  “vapour,”  “cloud”).  “Smoke”  is  by  some 
preferred  to  “vapour,”  for  as  “  snow  ”  answers  to  hail,  so  does 
“  smoke  ”  to  “  fire.”  Valeat  quantum  !  LXX.,  V ulgate,  St.  Jerome, 
“ice,”  probably  as  derived  from  the  Chaldee  q'tar  (  =  he  bound). 
“Fulfilling  [lit.,  “doing”]  His  word,”  hence,  not  moved  by  blind 
unconscious  fatality,  but  serving  God’s  purpose  for  the  benefit,  or 
for  the  chastisement  of  man.  v.  9.  In  text,  u  tree  of  fruit;”  by 
St.  Jerome  rendered  “lignum  fructiferum”  (fruitful,  fruit-bearing 
tree),  collective  Singular.  “  Cedars  ”  gathers  under  one  species 
the  trees  that  are  not  cultivated  by  man.  v.  10.  “Beasts'.  .  . 
cattle,”  both  wild  and  domesticated.  “Fowl;”  St.  Jerome,  “  aves 
volantes  ”  (flying  birds).  vv.  11,  12.  As  in  Gen.  i.,  man  is 
addressed  last.  In  vv.  7 — 10  the  order  of  Gen.  i.  is  not  adhered 
to  (Gen.  i.  21  —  25).  v.  13.  St.  Jerome,  “Gloria  ejus  in  ccelo  et 
in  terra  ”  ( =  His  glory,  grandeur,  majesty  [is  made  manifest]  in 
heaven  and  on  earth),  v.  14.  “And  He-has-raised-up  a  horn 
for  His  people :  A  praise  [a  matter  of  praise]  for  all  His  saints,” 
or ,  “  [He  is  an  object  of]  praise  to  all,”  &c.,  or,  “This  horn 
is  a  praise  (  =  glory)  for  all,”  &c.  “  Saints  ;  ”  in  text,  chas'idhav 

=  “  His  pious-ones,”  either  His  loving,  dutiful  servants,  or  the 
objects  of  His  chesedh  (  =  benevolence,  predilection).  “Near 
to  Him;”  lit.,  “His  relative;”  LXX.,  Vulgate,  and  St.  Jerome, 
“  approaching  Him ;  ”  Syriac,  “A  people  connected  with  Him.” 
Israel  is  so  called,  as  being  set  apart  for  God’s  worship,  a  priestly 
race,  bound  to  Him  by  a  special  covenant,  and  in  close  com¬ 
munion  with  Him  (cf.  Lev.  x.  3;  Deut.  iv.  7;  Ephes.  ii.  13). 
In  the  present  connection,  “  Near  to  Him  ”  has  a  liturgical, 
sacrificial  meaning. 


PSALM  149. 

1.  Halalu-YaH.  Sing  to 
YHWH  a  new  song:  His 
praise  in  the  congregation 
of  the  pious  (beloved). 

2.  Let  Israel  rejoice  in 


PSALM  149. 

1.  Alleluia.  Sing  to  the 
Lord  a  new  song :  His 
praise  in  the  congregation 
of  the  saints. 

2.  Let-Israel  rejoice  in 


PSALM  I49. 


615 


his  Makers  {sic) :  Let  the 
sons  of  Sion  be-joyful  in 
their  King. 

3.  Let-them-praise  His 
Name  in  the  dance :  With 
tambourine  and  harp  let- 
them-play  to  Him. 

4.  Y^HW^H  has-pleasure 
in  His  people :  He-adorns 
the  meek  with  salvation. 

5.  Let  the  pious  exult  in 
glory  :  Let-them  -  sing  -  for  - 
joy  on  their  beds  ; 

6.  High-praises  Divine  be 
in  their  throat :  And  a  two- 
edged  sword  in  their  hand  ; 

7.  To  execute  vengeance 
on  the  nations :  Punish¬ 
ments  on  the  peoples  ; 

8.  To  bind  their  kings 
with  chains :  And  their 
nobles  with  fetters  of  iron  ; 

9.  To  execute  on  them 
the  judgment  written  :  A 
glory  it  is  for  all  His 
pious-ones  \or,  The  glory 
is  He  of  all  His  pious  (i.e., 
beloved)].  Halalft-YaH. 


Him  that  made  Him  :  And 
let  the  sons  of  Sion  exult  in 
their  King. 

3.  Let  -  them  -  praise  His 
Name  in  the  dance :  On 
timbrel  and  harp  let-them- 
play  to  Him. 

4.  For  the  Lord  takes- 
pleasure  in  His  people : 
And  will  -  exalt  the  meek 
with  salvation. 

5.  The  saints  shall-exult 
in  glory :  They-shall-rejoice 
on  their  beds  ; 

6.  High -praises  Divine 
shall-be  in  their  throat :  And 
two-edged  swords  in  their 
hands ; 

7.  To  execute  vengeance 
on  the  nations  :  And  punish¬ 
ments  among  the  peoples  : 

8.  To  bind  their  kings 
with  chains :  And  their 
nobles  with  iron  manacles. 

9.  To  execute  on  them 
the  judgment  written  :  Such 
glory  have  all  His  saints. 
Alleluia. 


Obviously  a  post-exilic  Psalm.  v.  2.  “  Makers,”  either  a 
scribe’s  blunder,  or,  as  Qimchi  and  Aben  Ezra  take  it,  a  Plural 
of  excellence.  Qimchi  instances  Job  xxxv.  10,  “My  Makers.” 
“  Maker  of  Israel,”  whom  He  chose  as  His  covenant  people,  and 
whose  national  existence  and  life  He  so  wondrously  restored 
(cf.  1  Kings  (Sam.)  xii.  6).  v.  3.  “  Dance,”  cf.  1  Sam.  xviii.  6 ; 
2  Sam.  vi.  16.  “Tambourine,”  beaten  in  dancing  {toph  in  text, 


6i6 


PSALM  150. 


cf.  Arab,  duff ,  whence  Spanish  adufe).  v.  4.  “  Pleasure,”  since  He 
restored  them  (cf.  Isai.  liv.  7,  8).  “Adorns,”  beautifies  (cf.  Latin 
ornare  benefitin') ;  Isai.  lv.  5;  lx.  7,  9,  13;  lxi.  3  (“beautified,” 
“glorified”);  LXX.,  Vulgate,  St.  Jerome,  “Exalt,”  “He-will- 
exalt,”  “salvation,”  deliverance,  or  victory;  St.  Jerome,  “in  Jesu,” 
cf.  Heb.  iii.  18.  v.  5.  “Beds,”  continually,  without  intermission, 
or,  in  security  undisturbed.  “  Beds,”  erst  of  sorrow,  but  now 
of  rest,  of  rejoicing  in  their  deliverance  and  in  the  anticipation 
of  the  glories  in  store  for  them  (cf.  Osee  (Hosea)  vii.  14). 
v.  6.  “High-praises,”  lit.,  “exaltations,”  “ extollings ; ”  Targum, 
“praises.”  vv.  7 — 9.  Messianic  forecasts.  We  may  read  between 
the  lines  that,  when  this  Psalm  was  composed,  the  condition  of 
the  restored  exiles  was  fairly  prosperous,  as  may  be  gathered  from 
its  tone  of  jubilant  thanksgiving,  and  steadfast  reliance  on  the 
Messianic  promises.  “Glory  .  .  .  His  saints”  may  mean,  “He 
is  the  source  of  their  glory,”  “The  glorious  object  of  their 
songs  of  praise ;  ”  or,  the  glorious  office  of  subjecting  heathen 
nations  is  assigned  to  them.  “  Pious-ones,”  or  “loving,”  or 
“beloved,”  cf.  1  St.John  iv.  10. 


PSALM  150. 

1.  Halalu-YaH.  Praise 

A 

God  (’El)  in  His  sanctuary  : 
Praise  Him  in  the  firma¬ 
ment  of  His  might. 

2.  Praise  Him  for  His 
mighty  -  acts  :  Praise  Him 
according  to  the  abundance 
of  His  greatness.1 

3.  Praise  Him  with  blast 
of  shophar :  Praise  Him 
with  nebhel  and  kinnor. 

4.  Praise  Him  with  tam¬ 
bourine  and  dance  :  Praise 
Him  with  stringed  -  instru¬ 
ments  and  pipe. 

5.  Praise  Him  with  clear- 


PSALM  150. 

1.  Alleluia.  Praise  the 
Lord  in  His  holy -places: 
Praise  Him  in  the  firma¬ 
ment  of  His  power. 

2.  Praise  Him  for  His 
mighty  -  acts  :  Praise  Him 
according  to  His  abundant 
greatness. 

3.  Praise  Him  with  sound 
of  trumpet :  Praise  Him 
with  psaltery  and  harp. 

4.  Praise  Him  with 
timbrel  and  dance :  Praise 
Him  with  stringed-instru¬ 
ments  and  the  organ. 

5.  Praise  Him  on  melo- 


1  Or,  “  manifold  greatness. 


PSALM  150. 


617 


sounding  cymbals  :  Praise  dious  cymbals  :  Praise  Him 
Him  with  clanging  cymbals,  on  cymbals  of  joyous-sound. 

Let  everything  that  -  has  - 
breath  praise  the  Lord. 

6.  Let  everything  that-  Alleluia, 
breathes  praise  YaH.  Hal- 
alu-YaH  ! 

It  is  most  probably  addressed  to  the  choirs  of  Levites,  who 
were  wont  to  accompany  the  sacred  chants  with  instrumental  music. 

v.  1.  Where  praise  is  to  be  given :  in  the  sanctuary  at 
Jerusalem,  and  in  the  heavenly  sanctuary.  The  parallelism 
excludes  the  rendering,  “in  His  saints.'1'1  St.  Jerome,  “in  forti- 
tudine  potentiae  ejus  ”  (in  the  strength  of  His  power),  v.  2. 
Wherefore  ?  vv.  3 — 5.  How  ?  v.  3.  “Trumpet/’  in  text  shophar , 
the  horn  blown  to  usher  in  the  Jubilee,  the  new  moons  (cf. 
Ps.  lxxx.  (81),  and  on  other  festive  occasions  (2  Kings  (Sam.) 
vi.  15).  St.  Jerome,  most  accurately,  “in  clangore  buccinse” 
(with  the  sound  of  the  horn).  Buccince  is  more  accurate  than 
tuba  of  Vulgate,  as  tuba  was  straight,  while  shophar  was,  or 
resembled,  a  ram’s  horn.  v.  4.  “  Stringed-instruments  ;  ”  in  text, 
minntm  ;  read  here  only.  " Uggabh ,  rendered  “organ”  by  LXX. 
and  St.  Jerome,  which  may  be  misleading.  The  word  occurs 
but  four  times  in  the  Hebrew  Scriptures,  and  here  only  in 
connection  with  sacred  music.  It  was  probably  a  shepherd’s 
pipe,  a  reed-pipe,  the  shalm.  “Timbrel,”  the  “tabor,”  or 
“  tabret,”  a  kind  of  tambourine,  v.  5.  “Cymbals,”  mentioned 
only  here  and  2  Kings  (Sam.)  vi.  5,  also  in  connection  with 
sacred  music.  “Loud  cymbals,”  so  Gesenius  ;  and  St.  Jerome, 
“cymbalis  sonantibus”  (=sounding  cymbals).  By  others  rendered 
“castanets;”  in  text,  literally,  “cymbals  of  hearing;”  LXX., 
“melodious  cymbals,”  “cymbals  of  joyful  sound;”  St.  Jerome, 
“tinkling  cymbals,”  cf.  1  Cor.  xiii.  1.  A  note  of  Aben  Ezra  on 
this  Psalm  shows  that  it  is  labour  lost  to  strive  to  identify  the 
instruments  here  mentioned,  v.  6.  St.  Jerome,  “Omne  quod 
spirat  laudet  Dominum  ”  (Let  everything  that  breathes  praise  the 
Lord).  Lit.,  “  Let  all  the  breath  (/.<?.,  the  whole  of  animate 
creation)  praise  Y<zH;”  a  fitting  colophon  to  the  “Book  of 
Praises  ”  =  Sepher  Tehillun. 


6i8 


NOTE  TO  THE  PSALTER. 


The  following  Masoretic  note  is  appended  to  the  Psalter,  in 
the  Hebrew  Scriptures :  “  The  number  of  verses  in  the  Psalms 
is  2,000,  and  500  and  7  and  20  (  =  2,527),  a  a  kz  k"  their  sign 
(i.e.,  memorial ),  and  its  middle  is  Psalm  lxxvii.  (78)  36,  And  they 
flattered  Him  with  their  mouth ,  & c.,  and  its  sections  (  —  sedarim) 
are  19,  and  Psalms  150.” 

The  Vatican  Codex  of  LXX.  (Alexandrian  also)  adds  the 
following  Psalm  (Ps.  15 1),  prefaced  as  follows:  “This  Psalm  is 
a  genuine  one  ( l8i6ypacf>os ,  idiographos  =  autograph)  of  David,, 
though  supernumerary  (/*'/.,  outside  the  number),  [written]  when 
he  fought  in  single  combat  with  Goliad”  (Cod.  Alexand .,  Goliath). 
Syriac  title  :  “  This  Psalm  was  written  by  David ;  it  is  outside  the 
number,  and  is  not  found  in  all  copies.  When  he  fought  single- 
handed  with  Goliath  then  he  uttered  it.” 

1.  Small  vvas-I  among  my  brethren,  and  youngest  in 
the  house  of  my  father  ;  I-shepherded  (i.e.,  tended)  my 
father’s  sheep. 

2.  My  hands  made  a  [musical]  instrument,  and  my 
fingers  tuned  a  psaltery.1 

3.  And  who  shall-tell  my  Lord?2  The  Lord  Himself, 
He  Himself  hearkens. 

4.  He-sent-forth  Plis  Angel,  and  took  me  from  my 
father’s  sheep,  and  anointed  me  with  the  oil  of  His 
anointing. 

5.  My  brothers  were  handsome  and  tall,  but  the  Lord 
took  not  pleasure  in  them.3 4 

6.  I-went-forth  to  meet  the  foreigner  (i.e.,  Philistine), 
and  he-cursed  me  by  his  idols. 

47.  But  I-drew  his  sword  from  beside  him,  and 
beheaded  him,  and  removed  reproach  from  the  children  of 
Israel. 

1  Cf.  Amos  vi.  5. 

1  Or,  “Who  can-tell-out  to  (concerning  [?])  my  Lord  [His  praises  (?)]  ? 
He  is  the  Lord,”  &c. 

Cf.  1  Sam.  xvi.  6. 

4  Between  vv.  6,  7,  the  Arabic  version  inserts:  “And  I  cast  at  him,  on 
his  forehead,  three  stones,  by  the  strength  of  the  Lord,  and  overthrew  him.” 


Cbe  Canticles,  or  Songs  of  tbe  ©lb  attb  IRevv 
^Testament  useb  lit  tbe  flborning  anb  Evening  ©ffices 

of  tbe  Cburcb  of  IRotne. 


THE  SONG  OF  MOSES.  (Exod.  xv.  i — 19.) 

[Thursday  at  Lauds.] 

1.  Then  sang  Moses  and  the  children  of  Israel  this 
song  to  Y#HW>H,  and  spoke,  saying,  I-will-sing  to 
YHWH,  for  He  is  highly  exalted  ;  The  horse  and  his 
rider  has-He-thrown  into  the  sea. 

2.  My  strength  and  song  is  YrzH,  And  He-is-become 
my  salvation  :  This  is  my  God,  and  I-vvill-celebrate  Him 
The  God  of  my  father,  and  I-will-extol  Him. 

3.  YHWH  is  a  man  of  war:  Y^HW^H  is  His  Name. 

4.  The  chariots  of  Pharaoh  (i.e.,  Pharaoh)  and  his 
host  has-He-cast  into  the  sea  :  And  his  chosen-captains 
are-sunk  in  Yam-Suph  (i.e.,  the  Red  Sea). 

5.  The  deeps  cover  them  :  They-went-down  into  the 
depths  like  a  stone. 

6.  Thy  right-hand,  YHWH,  is-glorious  in  might :  Thy 
right-hand,  YHWH,  has-shattered  the  enemy. 

7.  And  in  the  greatness  of  Thy  majesty  Thou-hast- 
destroyed  them-that-rise-up  against  Thee :  Thou-sendest- 
forth  Thy  wrath,  it-devours  them  as  stubble. 

8.  And  with  the  blast  of  Thy  nostrils  the  waters  were- 
piled-up,  The  floods  stood-up  as  a  heap :  The  depths 
congealed  in  the  heart  of  the  sea. 

9.  Said  the  enemy,  I-vvill-pursue,  I-will-overtake,  I-will- 
divide  the  spoil :  My  soul  shall-be-filled  with  them  (i.e.. 
My  desire  shall-be-glutted  with  them) ;  I  will-draw  my 
sword,  my  hand  shall-inherit  (i.e.,  destroy)  them. 


620 


THE  SONG  OF  MOSES. 


10.  Thou-didst-blow  with  Thy  wind,  the  sea  covered 
them  :  They-sank  like  lead  in  the  mighty  waters.  (Gese- 
nius,  s.v.,  “  They-are-rolled-down  like  lead,”  &c.) 

11.  Who  is  like  Thee  among  the  ’Elim  (gods),  YHWH  ? 
Who  is  like  Thee,  glorious  in  holiness  ;  Terrible  in  praises, 
doing  a  wonder  ? 

12.  Thou-stretchedst-out  Thy  right-hand,  the  earth 
swallowed  them. 

13.  Thou-hast-led  in  Thy  loving-goodness  the  people 
[whom]  Thou-hast-redeemed  :  Thou-hast-guided  [them]  in 
Thy  strength  to  the  dwelling  of  Thy  holiness. 

14.  The  peoples  have-heard,  they-tremble :  Travail 
has-seized  upon  the  inhabitants  of  Pelasheth  (i.e.,  Philistia). 

15.  Then  were  the  princes  of  ’Edhom  terrified  ;  The 
mighty-men  of  Moabh,  trembling  lays  hold  on  them  :  All 
the  inhabitants  of  Khenaffan  (Chanaan)  melted-away. 

16.  Terror  and  dread  fell  upon  them  ;  By  the  greatness 
of  Thine  arm  they-are-still  as  a  stone  :  Till  Thy  people 
pass-over,  Y^HW^H,  Till  the  people  pass  over  whom 
Thou-hast-gotten. 

1 7.  Thou-shalt-bring  them  in,  and  plant  them  in  the 
mountain  of  Thine  inheritance,  The  place  Thou-hast- 
made  for  Thy  dwelling,  YHWH  :  The  sanctuary,  ’Adonay, 
Thy  hands  have-founded. 

18.  YHWH  shall-reign  for  ever  and  ever. 

19.  P'or  the  horse  of  Pharaoh,  with  his  chariot  and 
horsemen  went  into  the  sea,  and  YHWH  brought-again 
the  waters  of  the  sea  upon  them  :  But  the  children  of 
Israel  walked  on  dry-land  in  the  midst  of  the  sea. 

This  hymn  of  jubilant  gratitude  is  one  of  the  earliest  and 
most  sublime  productions  of  Hebrew  poetry,  fitly  accounted  by 
Herder  as  “  the  most  ancient  and  melodious  paean  in  the  world.” 

v.  1.  “Highly  exalted,”  beyond  the  power  of  thought  and 
utterance,  v.  2.  “  My  strength,”  by  His  might  alone  am  I 
delivered.  “Song,”  or  “hymn,”  whereof  He  is  the  theme.  “My 
salvation  ”  =  my  deliverer ;  the  motive  of  the  “  song.”  “  I-will- 
celebrate,”  so  Gesenius  (s.v.);  Targum,  “And  I-will-build  Him  a 


THE  SONG  OF  MOSES. 


621 


sanctuary.”  “  My  father,”  collective  Singular  =  the  Patriarchs  to 
whom  were  made  the  promises  but  just  now  so  wondrously 
fulfilled,  cf.  Exod.  iii.  15.  v.  3.  “Man  of  war;”  LXX.,  in  their 
dread  of  anthropomorphism,  render  “  bringing  wars  to  nought.” 
“YtfHWTH,”  the  covenant-Name  but  lately  revealed,  cf.  Exod. 
iii.  15;  vi.  3.  v.  4.  “Captains,”  picked  commanders;  in  text, 
shdlishdv ;  LXX.,  Tpio-rdras,  tristatas ;  Revised  Version,  “His 
chosen  captains”  {lit. ,  “  the  choice  of  his  captains”) ;  Vetus  Itala 
follows  LXX.  literally,  “terni  statores;”  St.  Jerome  interprets  it 
of  the  three  chief  dignitaries  of  the  kingdom,  who  stood  next  to 
the  King,  hence  his  “  electi  principes  ”  ( =  chosen  captains) ; 
cf.  Dan.  v.  7  ;  Ezech.  xxiii.  According  to  Origen  {in  Catenis ),  they 
were  soldiers  fighting  in  chariots,  of  which  each  one  contained 
three  soldiers,  one  of  whom  drove,  while  the  others  fought. 
Others  bethink  themselves  of  the  Roman  triarii  (soldiers  in  the 
third  rank  from  the  front).  But  cf.  Exod.  xiv.  7,  where  the  word 
plainly  means  fighters  in  chariots,  so  named  because  three  rode 
and  fought  in  one  chariot.  In  Samuel  and  Chronicles  the 
Shalishhn  are  the  King’s  chief  attendants — his  adjutants,  so  to 
speak,  v.  7.  “Majesty;”  Targum,  “strength” — “Destroyed,” 
the  verb  in  text  means  properly  “to  pull  down” — houses,  walls; 
hence  Vulgate  deposuisti  is  close  enough  to  the  text,  “put  down  ;” 
humbled  their  pride,  v.  8.  “Blast  of  nostrils;”  LXX.,  Vulgate, 
“the  breath  of  Thine  anger.”  The  hot  east  wind  (Exod.  xiv.  21), 
which  piled  up  the  waters,  and  dried  the  bed  of  the  sea,  is 
probably  no  less  accurate.  “As  a  heap;”  LXX.  and  Jonathan 
ben  Uzziel,  “like  a  wall;”  so  Exod.  xiv.  22.  v.  9.  In  text,  the 
rhythm  of  this  verse  is  admirable.  “  My  soul  shall  be  filled  with 
them,”  i.e.,  “my  desire  for  vengeance  shall  be  fully  satisfied.” 
“  My  hand  shall  inherit  {sic)  them,”  a  rendering  accounted  for  by 
the  fact  that  the  conqueror  becomes  the  heir,  so  to  speak,  of  the 
vanquished  foe,  and  enters  into  possession  of  all  they  leave  after 
them.  But  it  were  better  to  take  this  verb  in  its  primary  meaning, 
as  assigned  by  Gesenius  (s.v.),  “to  take,”  “to  take  possession  of,” 
“  to  occupy,”  especially  by  force.  Hence  Rashi,  “  My  hand  shall 
impoverish  them;”  Targum,  “My  hand  shall  destroy,  or  cut 
them  off ;  ”  LXX.,  KvpievVet,  kyrievsei  (shalt  gain  possession  of, 
seize) ;  Vulgate  is  close  enough  to  the  text.  v.  10.  “  Didst-blow  ;  ” 


622 


THE  SONG  OF  MOSES. 


this  is  not  mentioned  elsewhere ;  Targum,  “  Thou  saidst  by  Thy 
word  ”  (Dixisti  verbo  tuo).  “  Mighty  waters  ;  ”  “  ??iajestic  waters  ” 
were  closer  to  the  text.  v.  n.  “Among  the  gods;”  so  too  LXX.  ; 
Aben  Ezra  understands  it  of  the  angels ;  Vulgate,  “  the  mighty.” 
The  poet  speaks  from  the  standpoint  of  the  heathen,  who  ascribed 
power  to  their  gods,  while  he  denies  them  even  reality.  “Terrible 
in  praises,”  the  overthrow  of  the  Egyptians  cannot  be  sung 
without  exciting  a  holy  fear.  “Wonder;”  in  text,  Singular;  but 
as  Abarbanel  observes,  “a  miracle  comprising  many.”  v.  13.  The 
poet  now  turns  to  the  future  destinies  of  Israel.  As  Aben  Ezra 
observes,  the  Preterites  here  are  prophetic,  Preterites  of  confidence. 
v.  14.  “Have-heard;”  so  too  LXX.,  instead  of  ascenderunt 
(  =  rose  up)  of  Vulgate,  v.  15.  “Mighty-men  of  Moab,”  lit., 
“the  rams  of  Moab,”  i.e.,  the  leaders,  the  nobles.  “Melted- 
away”  =  LXX.,  iraicrjo-av,  etakeesan;  Vulgate,  obriguernnt  (they 
became  stiff),  gives  the  contrary  sense,  vv.  16,  17.  These  verbs 
may,  as  in  LXX.,  be  rendered  as  Optatives.  “  Thou-hast-gotten,” 
since  Israel  has  been  chosen  out  of  the  heathen  masses  to  be 
God’s  peculiar  possession.  “  Pass-over  ”  were  better  understood 
of  the  march  round  the  mountainous  district  of  Seir,  and  thence 
through  Moab,  than  of  the  sole  crossing  of  the  Jordan  (cf.  Deut. 
ii.  4).  “Mountain  of  Thine  inheritance,”  with  “holy  dwelling” 
of  v.  13,  needs  not  to  be  restricted  to  Mount  Sion,  or  Mount 
Moriah,  but  may  well  be  taken  of  the  whole  of  Chanaan,  “  a  land 
of  hills  and  valleys”  (Deut.  xi.  11).  “The  place,”  the  permanent 
settlement  Thou  hast  chosen  for  Thy  dwelling,  i.e .,  Palestine,  the 
Holy  Land.  v.  18.  St.  Jerome’s  “in  aeternum  et  ultra”  (for  ever 
and  beyond),  seems  to  indicate  that,  in  his  mind,  ceternum  applied 
to  the  long  duration  of  the  Mosaic  theocracy,  the  ultra  to  the 
Kingdom  of  God  in  the  Christ,  “  of  whose  Kingdom  there  shall 
be  no  end.”  v.  19.  The  narrative,  interrupted  by  the  Song,  is 
here  resumed.  The  Breviary,  however,  appends  this  verse,  and 
ends  at  v.  20.  “The  horse  of  Pharaoh;”  so  too  LXX.,  tWos, 
hippos  (  =  “  horse,”  collective  Singular ;  cf.  “  horse  and  foot  ”). 
As  Thalhofer  remarks,  eques  (horseman)  of  Vulgate  is  either  a 
scribe’s  blunder,  or  an  unauthorized  emendation  for  equus  (horse). 

St.  Paul  (1  Cor.  x.  3)  sees  in  this  wondrous  passage  from 
bondage  to  freedom  the  foreshadowing  of  our  deliverance  in  holy 


THE  SONG  OF  MOSES. 


623 


Baptism.  In  thanksgiving  for  the  “  unspeakable  gift  ”  bestowed 
therein,  this  Song  is  chosen  as  the  Canticle  of  Ferial  Lauds,  on 
Thursday,  the  day  which,  reminding  us  of  the  institution  of  the 
Holy  Eucharist,  brings  home  to  us  the  glory  to  come,  whereof  It 
is  at  once  the  pledge  and  the  earnest.  Hence,  too,  on  Easter 
Eve,  a  portion  of  it  is  sung  after  the  fourth  Prophecy  (cf.  the 
Collect  which  follows  and  the  Exultet). 


THE  SONG  OF  MOSES.  (Deut.  xxxii.  1—43.) 

[Saturday  at  Lauds.  ] 

1.  Give-ear,  ye  heavens,  and  I-will-speak  :  And  let  the 
earth  hear  the  words  of  my  mouth : 

2.  My  doctrine  shall-drop  as  the  rain,  Mine  utterance 
shall-flow  like  the  dew :  As  showers  upon  the  tender-grass, 
And  as  pouring-rain  on  the  herb  ; 

3.  For  I-will-proclaim  the  Name  of  Y^HWfH  :  Give- 
ye  (i.e.,  ascribe-ye)  greatness  to  our  God. 

4.  The  Rock,  His  work  is  perfect ;  For  all  His  ways 
are  judgment :  A  God  of  faithfulness,  and  without  iniquity  ; 
Just  and  upright  is  He. 

5.  Does  corruption  [reach]  unto  Him?  No.  His 
children  [bear]  their  blemish  [or>  Corruption  befalls  Him 
not,  His  children  bear  their  blemish] :  A  generation 
perverse  and  crooked. 

6.  Do-you-requite  YHWH  thus,  O  people  foolish  and 
not  wise?  Is  He  not  thy  father  [who]  has-gotten  thee? 
He  has-made  thee,  and  established  thee. 

7.  Remember-thou  the  days  of  old,  Consider  the  years 
of  each  generation  (lit.,  generation  and  generation)  :  Ask 
thy  father,  and  he-will-inform  thee  ;  Thine  elders,  and  they- 
will-tell  thee. 

8.  When  'fEl’yon  (i.e.,  the  Most  High)  gave  to  the 
nations  their  inheritance,  When  He-separated  the  sons  of 
man  (Adam)  :  He-fixed  the  bounds  of  the  peoples  Accord¬ 
ing  to  the  number  of  the  children  of  Israel. 

9.  For  the  portion  of  YHWH  is  His  people:  Jacob 
the  measuring-line  of  His  inheritance. 


624 


THE  SONG  OF  MOSES. 


10.  He-found  him  in  a  desert  land,  And  in  a  waste 
howling  wilderness :  He-compassed  him  about,  He-took- 
care  of  him,  He-kept  him  as  the  apple  of  His  eye  ; 

11.  As  an  eagle  stirs  up  her  nest,  Flutters  over  her 
young.  He  [she  (?)]  spread-out  His  wings,  took  him,  He 
bore  him  on  His  pinions : 

12.  Y^HW^H  alone  did-lead  him  :  And  there  was  with 
him  no  strange  god. 

13.  He  made  him  to  ride  on  the  high-places  of  the 
earth,  And  he  ate  the  produce  of  the  field  (that  he  might 
eat)  :  And  He  made  him  to  suck  honey  from  the  rock,  And 
oil  out  of  the  flint  of  the  rock  (i.e.,  flinty  rock) ; 

14.  Curdled-milk  of  kine,  and  milk  of  sheep,  with  fat 
of  lambs,  And  rams  the  sons  (of  the  breed)  of  Bashan,  and 
goats,  With  fat  of  kidneys  of  wheat:  And  of  the  blood  of 
the  grape  thou-drankest  wine. 

15.  But  Yeshurun  grew-fat  and  kicked;  Thou-art- 
grown-fat,  thou-art-grown-thick,  thou-art-become-sleek  : 
Then  forsook-he  God  [who]  made  him,  And  despised  the 
Rock  of  his  salvation. 

16.  They-provoked  Him  to  jealousy  with  strange 
[gods],  With  abominations  they-angered  Him. 

1 7.  They-sacrificed  to  demons,  [to]  a  no-God,  To  gods 
they-knew  not :  To  new-ones  that  of  late  came-up,  Whom 
your  fathers  dreaded  not. 

18.  The  Rock  that-bare  thee  thou-neglectedst,  And 
hast-forgotten  the  God  that-gave  thee  birth. 

19.  And  YHWH  saw  [it],  and  rejected  [them] :  Because 
of  the  provocation  of  His  sons  and  of  His  daughters. 

20.  And  He-said,  I-will-hide  My  face  from  them,  I- 
will-see  what  their  end  shall  be :  For  a  perverse  generation 
are-they,  Children  in  whom  is  no  faith. 

21.  They  have-provoked  Me  to  jealousy  with  no-’El 
(i.e.,  that  which  is  no  God)  ;  They-have-angered  Me  with 
their  vanities  :  And  I  will-provoke  them  to  jealousy  with 
a  no-people  (i.e.,  those  who  are  not  a  people),  I-will-anger 
them  with  a  foolish  nation. 

22.  For  a  fire  is-kindled  in  My  wrath,  And  burns  to 


THE  SONG  OF  MOSES. 


625 


the  lowest  Sheol  (i.e.,  hell) :  And  devours  the  earth  and 
its  produce,  And  sets-on-fire  the  foundations  of  the 
mountains. 

23.  I-will-heap  upon  them  evils  :  Mine  arrows  will-I- 
spend  upon  them  ; 

24.  Wasted  with  hunger,  consumed  by  fever  And  bitter 
pestilence  :  And  the  tooth  of  beasts  will-I-send  upon  them, 
With  the  venom  of  crawling-things  of  the  dust. 

25.  Without  shall  the  sword  bereave,  And  from  the 
inner-chambers  terror :  [It  shall-destroy]  both  young-man 
and  maiden,  The  suckling  with  the  man  of  hoary-hair. 

26.  I  said,  I-would-blow  them  away  (i.e.,  scatter  them 
as  with  the  wind)  :  I-would-make  the  remembrance  of 
them  to  cease  from  man  (i.e.,  from  among  men) ; 

27.  But  that  I-feared  the  provocation  of  the  enemy, 
Lest  their  adversaries  should-mistake :  Lest  they-should- 
say,  Our  hand  is-exalted  [or,  our  high  hand],  And  not 
YtfHW^H  has-done  all  this. 

28.  For  a  nation  destitute  of  counsel  are  they.  And 
there  is  no  understanding  in  them. 

29.  Oh  that  they-were-wise,  that  they-understood  this  : 
That  they-would-consider  their  last-end  ! 

30.  How  should  one  chase  a  thousand,  And  two  put- 
to-flight  ten-thousand  :  Except  their  Rock  had-sold  them, 
And  YflHW^H  had-shut  (i.e.,  had  delivered)  them  up  [into 
the  power  of  their  foes]  ? 

31.  (For  not  as  our  Rock  is  their  rock:  Even  our 
enemies  being  judges.) 

32.  For  of  the  vine  of  Sedhom  (i.e.,  Sodom)  is  their 
vine,  And  of  the  fields  of  "Amorah  (i.e.,  Gomorrah)  :  Their 
grapes  are  grapes  of  gall,  Clusters  of  bitternesses  are  theirs  ; 

33.  Venom  of  dragons  is  their  wine  :  And  the  cruel 
poison  of  asps. 

34.  Is  not  this  laid-up  with  Me :  Sealed-up  in  My 
treasuries  ?  [or,  treasures  ?] 

35.  To  Me  (i.e.,  Mine)  is  vengeance,  and  retribution. 
At  the  time  when  their  foot  shall-slip  :  For  nigh  is  the  day 
of  their  ruin,  And  what  is  impending  over  them  shall-come 

00 


626 


THE  SONG  OF  MOSES. 


quickly  [or,  What  is  prepared,  destined,  in  store  for 
them,  &c.]. 

36.  For  YtfHW^H  shall-judge  His  people,  And  repent- 
Him  for  His  servants  :  When  He-sees  that  the  hand  (i.e., 
their  strength)  is  gone,  And  there  is  none  bond  or  free. 

37.  And  He-shall  say,  Where  are  their  gods  :  The  rock 
in  which  they-took-refuge ; 

38.  Who  did-eat  the  fat  of  their  victims,  [And]  drank 
the  wine  of  their  libation  ?  Let-them-rise-up  and  help  you, 
Let  it  (viz.,  that  rock)  be  your  hiding-place. 

39.  See  now  that  I,  [even]  I  am  He,  And  there  is  no 
god  with  Me  :  I -kill,  and  make-alive  ;  I-wound,  and  I  heal ; 
And  there  is  none  that-can-deliver  out  of  My  hand. 

40.  For  I-lift-up  My  hand  to  heaven,  And  say,  “  [As]  I 
live  for  ever,” 

41.  If  I-sharpen  the  lightning  of  My  sword  (i.e.,  My 
glittering  sword),  And  my  hand  take-hold  on  judgment, 
I-will-render  vengeance  to  Mine  adversaries  :  And  them- 
that-hate  Me  will-I-requite. 

42.  I-will-make  Mine  arrows  drunk  with  blood,  And 
My  sword  shall-devour  flesh  :  With  the  blood  of  the  slain 
and  the  captives,  From  the  head  of  the  commanders  of  the 
enemy. 

43.  Praise,  O  ye  nations,  His  people ;  For  He-will- 
avenge  the  blood  of  His  servants :  And  will-render 
vengeance  to  His  adversaries,  And  His  people  shall-purify 
His  land  (or,  And  shall-reconcile  His  land,  [i.e.],  His 
people). 

Moses  is  the  author  of  this  sublime  poem,  which  by  the 
Rabbis  is  justly  styled  the  “  Summary  of  the  Law.”  It  may  be 
divided  into  four  parts  :  (1)  vv.  1 — 3.  The  exordium  or  proem. 
(2)  In  the  fifteen  verses  that  follow,  God’s  wondrous  predilection, 
repeatedly  made  manifest  in  His  dealings  with  Israel,  is  set  in 
contrast  with  the  oft-recurring  rebellions  and  foul  idolatry  where¬ 
with  it  was  requited.  (3)  The  next  seventeen  verses  set  forth  the 
dire  threats  of  Divine  Justice.  (4)  Yet  in  wrath  God  will  be 
mindful  of  mercy  to  His  land,  and  to  His  people.  Its  application 


THE  SONG  OF  MOSES. 


627 


to  those  under  the  New  Covenant  is  sufficiently  obvious,  and 
accounts  for  its  use  in  the  public  prayer  of  Holy  Church.  While 
it  sets  forth  the  awful  doom  impending  over  them  that  abuse 
or  despise  the  gifts  received  from  the  fulness  of  the  Christ  of 
God ;  in  seasons  of  trial,  in  the  dark  and  evil  days  which  may 
fall  to  our  lot,  when  the  Church  is  afflicted,  it  encourages  us  to 
look  forward  to  the  victory  over  the  powers  of  darkness  that  will 
surely  open  a  brighter  prospect  to  the  Israel  of  God. 

v.  1.  The  Prophet  calls  the  angels  (“heavens”)  and  mankind 
to  witness  that  Israel  has  been  forewarned ;  cf.  Deut.  xxxi.  28,  29 ; 
Isai.  i.  2.  v.  2.  “  Let  my  instruction,”  or,  “  my  teaching  drop 
as  the  rain,”  a  general  proposition  developed  by  an  ascend¬ 
ing  gradation  in  the  rest  of  the  verse.  “  Dew,”  on  which,  in 
summer,  vegetation  in  the  East  mainly  depends.  “  Showers  ”  on 
the  yet  tender  verdure,  “Pouring  rains,”  heavy  rains  drenching 
the  soil  covered  with  a  more  mature  growth.  v.  3.  “  I-will- 
proclaim,” — the  main  purpose  of  this  poem  is  “to  proclaim,” 
celebrate  the  “  Name,”  a  rendering  preferable  to  “  I-will-call- 
upon  ”  (LXX.  and  Vulgate),  as  in  the  latter  sense  the  verb  is 
followed  by  the  preposition  ft  (cf.  Prov.  xx.  6,  “will  proclaim  his 
own  kindness”).  v.  5.  Probably  a  mutilated  text.  The  first 
rendering  is  a  conjecture  of  Mendelssohn,  v.  6.  “  Gotten  ;  ”  in 
text,  qdne-kha,  qandh  —  he  founded,  acquired,  obtained,  bought. 
Any  of  these  meanings  will  suit  the  context,  as  Israel  is  God’s 
“peculiar  possession.”  With  the  other  verbs  in  this  verse,  this 
may  apply  to  the  autonomy  divinely  bestowed  on  a  race  of  whilom 
bondsmen,  v.  8.  Restricted  by  some  expositors  to  the  population 
of  Chanaan,  but  it  is  far  more  natural  to  explain  it  as  follows  : 
after  the  dispersion  at  Babel,  the  territory  of  each  race  was  provi¬ 
dentially  marked  out  “  according  to  the  number,”  &c.  Aquila, 
Symmachus,  and  Theodotion  agree  here  with  the  text;  LXX. 
seem  to  have  read  “  sons  of  ’El  ”  ( =  “  sons  of  God  ”),  hence  their 
rendering,  “  angels  of  God,”  with  reference,  perhaps,  to  the 
Rabbinical  division  of  mankind  into  seventy  races,  each  being 
presided  over  by  its  respective  angel,  v.  9.  “  For  ”  is  preferable 
hereto  autem  (  =  but)  of  Vulgate,  v.  10.  “He  found  him;”  so 
Aquila,  but  Onkelos  [Tar gum  on  Pentateuch )  renders  the  verb  in 
its  other  meaning,  “  he  sufficed,”  whence,  “  He  supplied  their 


628 


THE  SONG  OF  MOSES. 


wants,”  which  is  pretty  close  to  avrapK-qa-ev,  avtarkeese?i  (“  He 
maintained  him”),  of  LXX.  This  has  been  understood  of  the 
helpless  wretchedness  of  Israel’s  condition,  before  Moses  was 
sent ;  but  it  were  better  to  take  it  literally,  as  a  description  of  the 
Sinaitic  wilderness  where  God  “found”  (met)  Israel,  “compassed 
him  about  ”  with  loving  care  (cf.  LXX.,  €kvk\(do-zv  avrov,  ekyklosen 
avton).  “Taught  him”  of  Vulgate  and  LXX.  (Gesenius,  s.v ., 
“  He  led  him  [and]  took-care  of  him  ”),  refers  most  probably  to  the 
promulgation  of  the  Law  and  of  its  subsequent  developments. 
The  verb  in  text  will  bear  the  Vulgate  rendering,  v.  n.  A 
touching  presentment  of  the  Divine  education  of  Israel  for  its 
sublime  mission,  during  the  desert  pilgrimage.  “  Stirs  up  ”  [ad 
volandum ,  to  fly,  aptly  inserted  by  Vulgate],  cf.  Exod.  xix.  4. 
LXX.  (Cod.  Vatican.)  has  epepotheese  —  he  yearns  over 

his  brood,  a  scribe’s  blunder  for  i7Z€7roTr]cre,  epepoteese  =  “  flutters 
over”  (0,  //z,  instead  of  r,  t).  “He  spread  out,  .  .  .  bore  him” 
may  be  predicated  of  the  eagle,  or  of  God ;  the  verbs  in  text  are 
Masculine,  v.  12.  Cf.  Numb.  ix.  18 — 23.  v.  13.  “Heights,” 

or,  as  we  say,  “highlands,”  i.e .,  the  land  of  Chanaan,  a  moun¬ 
tainous  region,  over  the  heights  of  which  Israel  was  led  forward 
with  victory.  “  Honey,”  probably  that  of  wild  bees  hiving  in  the 
clefts  of  the  rocks.  “  Oil,”  of  olive-trees  growing  on  rocky  slopes. 
There  is  no  call  here  for  a  figurative  interpretation,  v.  14. 
“  Butter  of  kine ;  ”  “  butter  ”  is  rejected  by  Gesenius,  who  renders 
it  “  curdled-milk,”  “cheese,”  and  asserts  on  authority  that  butter 
was  never  used  by  the  ancients,  nor  even  now  by  the  Orientals, 
save  medicinally.  “  Bashan,”  famed  for  its  rich  pastures.  “  Fat,” 
the  prime  parts  of  these  animals.  In  sacrifices  the  fat  of  victims 
was  burnt  on  the  altar.  “  Kidneys  of  wheat,”  with  reference  to  the 
shape  of  the  grains  ;  equivalent  to  “the  choicest  wheat.”  v.  15.  He 
comes  now  to  their  sorry  requital  of  these  favours.  “  Yeshurun 
LXX.,  Jacob;  LXX.  and  Vulgate  (ad  sensum),  “the  beloved 
one,”  a  diminutive  term  of  endearment,  from  ydshdr  (  =  straight, 
upright)  =  “  the  dear  little  upright  people,”  as  Israel  was  intended 
to  be  among  the  depraved  heathen  races ;  cf.  “  Saints,”  the  usual 
designation  of  believers  in  the  Pauline  Epistles.  At  any  rate,  it 
is  a  name  denoting  special  favour,  v.  17.  “A  no-God;”  Onkelos 
in  Targum,  “In  whom  there  is  no  profit.”  The  allusion  here  is 


THE  SONG  OF  MOSES. 


629 


to  the  abominable  cults  of  the  Chanaanites,  against  which  Israel 
was  forewarned  (Exod.  xxxiv.  12,  15,  16).  v.  18.  “Gave  thee 
birth;”  more  literally,  “was  in  travail  of  thee.”  v.  19.  Targum 
of  Onkelos  all  but  agrees  with  Vulgate,  v.  20.  “  I-will  hide,”  &c., 
dv0pw7ro7ra0w^,  anthropopathos.  “  Perverse  generation,”  literally, 
and  more  emphatically,  “a  generation  of  perversities  [are]  they.” 
v.  21.  “Vanities,”  their  false  gods,  mere  figments,  destitute  of 
reality;  cf.  St.  Paul’s  application  of  this  verse,  Rom.  xi.  14. 
v.  22.  The  verbs  here  are  in  the  prophetic  Preterite.  For  the 
fulfilment,  cf.  4  (2)  Kings  xxv.  9 ;  the  ruin  wrought  by  Titus. 
The  complete  fulfilment  is  reserved  till  the  Second  Advent, 
vv.  24,  25.  “Wasted,  worn  out,  exhausted,  .  .  .  devoured;”  Vulgate 
renders  the  Participles  of  text  as  finite  verbs.  “Fever;”  in  text, 
resheph;  Gesenius,  s.v .,  (1)  a  flame,  (2)  a  burning  fever.  He 
renders  this  clause,  “consumed  with  pestilence.”  St.  Jerome 
(probably  from  a  reminiscence  of  his  rendering  of  Job  v.  7) 
renders  resheph  “  birds  of  prey,”  hence  the  following  qetebh  meriri 
(bitter  pestilence,  cutting-off,  destruction)  is  for  him  their  deadly 
bite.  He  seems  to  have  had  in  view  their  tearing  the  flesh  off  a 
still  living  body.  LXX.,  “the  devouring  of  birds.”  v.  26.  “I 
said,”  with  reference  to  v.  27,  perhaps,  “I  would  have  said.  .  .  . 
Were  it  not.”  “  Blow  them  away,”  i.e.,  “scatter  them  as  with  the 
wind.”  LXX.,  “  I-will-scatter  them.”  Abarbanel,  “  I  will  corner 
them,”  push  them  into  a  corner,  out  of  sight  and  memory.  Other 
Hebrew  expositors  divide  the  verb  into  Pph'ey  hem  ( =  “  I  said 
[in]  anger,  Where  [are]  they?”),  the  Vulgate  rendering,  v.  27. 
“  Feared,”  “  turned  aside  from,”  “  wished  to  avoid.”  How 
St.  Jerome  came  to  translate  it  distuli  (I  delayed,  hesitated)  is 
not  easily  explained.  “Mistake,”  “judge  amiss;”  Targum,  with 
Vulgate,  “grow  proud.”  Lest  they  should  not  know  that  they 
were  mere  instruments  of  God’s  justice,  vv.  28,  29  are  referred 
to  Israel’s  enemies  by  Rashi,  Abarbanel,  &c.,  but  they  seem 
rather  to  apply  to  Israel,  as  giving  the  reason  of  the  punishments 
threatened  in  the  preceding  verses,  v.  29.  Gesenius,  “  If  they 
were  wise  [which  they  are  not],  they  would  understand  this,  and 
would  consider  it,”  &c.  v.  30.  “  Shut  them  up,”  i.e.,  deliver 
them  to  the  power  of  the  foe.  v.  31.  The  victorious  foes  know 
full  well,  by  past  experience,  that  their  gods  are  powerless  against 


630 


THE  SONG  OF  MOSES. 


our  God;  a  parenthesis,  vv.  32,  33.  With  Rashi,  we  connect 
these  verses  with  v.  26,  as  giving  the  reasons  of  their  threatened 
rejection ;  cf.  Isai.  v.  2.  “  Fields  [vineyards]  of  Gomorrah ;  ” 

Vulgate,  “  suburbs,”  as  the  vineyards  would  mostly  be  near  the 
town-walls,  v.  34.  Targum  of  Onkelos,  “  Are  not  all  their  deeds 
made  manifest  before  Me,  stored  up  in  My  treasuries  for  the  day 
of  judgment?”  v.  35.  “Mine  .  .  .  vengeance;”  Targum, 

“  Before  Me  is  vengeance,  and  I  will  requite,”  quoted  by  St.  Paul 
(Rom.  xii.  19),  not,  as  is  his  wont,  from  LXX.,  but  from  the  text; 
LXX.,  “  In  the  day  of  vengeance  I-will-requite.”  v.  35.  “  Come- 
quickly,”  “  make-haste.”  De  Muis  takes  this  to  mean  that, 
though  sharp,  the  punishment  will  be  short,  v.  36.  Cf.  Ps.  cxxxiv. 
(135)  14.  “Shall  judge,”  in  order  to  move  His  people  to  repent¬ 
ance,  whereupon  “  He  will  [in  His  turn]  repent  Him  for  His 
servants  (avOpurraOws,  anthropathos ).”  “  He  shall  be  moved  to 

pity,  when  He  sees  that  the  hand  is  departed  [  —  their  military 
power  is  clean  gone],  and  that  there  are  none  remaining,  whether 
shut  up  or  set  free ”  (so  Gesenius).  Others,  referring  it  to  the 
Arabic,  interpret  it  “  married  or  single ;  ”  others  again,  “  clean 
and  unclean.”  Gesenius  explains  it,  “slave,  and  the  freeman.” 
R.  Joseph  Qimchi  takes  it  to  mean  respectively,  precious  store 
carefully  locked  up,  and  flocks  and  herds  left  in  the  open. 
“When  He  sees  them  in  utter  helplessness.”  Cf.  3  (1)  Kings 
xiv.  10;  xxi.  21;  4  (2)  Kings  ix.  8;  xiv.  26,  where  the  same 
proverbial  expression  occurs,  meaning  “  men  of  every  sort.” 
vv.  38,  39.  Cf.  Judges  x.  14.  In  text,  the  gods’  banquet;  but 
LXX.,  “ye  did  eat,”  “ ye  drank.”  In  them  you  found  no  help, 
v.  39.  Cf.  Tobias  xiii.  1,  2.  “Your  idols  are  helpless  figments,” 
“  I,  I  alone  have  the  power  of  life  and  death,”  &c.  vv.  40 — 42. 
“  I  swear  by  Mine  eternity  to  do  for  you  what  I  alone  can  do,” 
viz.,  to  deliver  you,  and  to  take  signal  vengeance  on  your 
oppressors,  v.  41.  “Hate  Me,”  the  enemies  of  My  people  are 
Mine.  “  From  the  head  of  the  commanders  of  the  enemy,”  if 
this  rendering  be  admitted,  it  may  be  taken  in  the  literal  sense. 
The  warrior  fights  with  his  helmet  on ;  but,  when  taken  prisoner, 
he  is  stripped  of  his  accoutrements,  and  led  bare-headed  before 
his  conqueror  to  receive  the  doom  of  death,  or  of  bondage. 
Other  renderings,  “From  the  head  (*>.,  beginning)  of  revenges 


THE  SONG  OF  ANNA. 


on  the  enemy,”  or,  “From  the  hairy  head  of  the  enemy.”  In 
“the  bared  (shorn)  head  of  the  enemy”  (Vulgate  rendering), 
some  see  an  allusion  to  the  practice  of  shaving  the  heads  of 
prisoners,  as  a  mark  of  slavery.  Martini  (Italian  Version)  refers 
it  to  scalping,  a  Scythian  custom,  v.  43.  LXX.  begin,  “  Rejoice, 
ye  heavens,  with  Him,  and  let  all  the  angels  of  God  adore  Him.” 
“  And  His  people  shall  purge  His  land,”  is  Aben  Ezra’s  rendering. 
“  Purge,”  by  avenging  their  slaughtered  brethren,  cf.  Numb.  xxxv. 
33 ;  or  by  burying  the  corpses  of  the  victims  of  God’s  vengeance, 
Ezech.  xxxix.  12.  The  other  rendering  is  Rashi’s.  Targum, 
“  And  will  be  propitious  to  His  land,  and  to  His  people.” 


THE  SONG  OF  CHANNAH  (HHANNAH  =  ANNA). 

1  Kings  (Sam.)  ii.  1 — 10. 

[Wednesday  at  Lauds.] 

1.  And  Anna  prayed,  and  said  :  My  heart  exults  in 
YtfHVAH,  My  horn  is-exalted  in  YHWH  :  My  mouth  is- 
enlarged  over  mine  enemies,  For  I-rejoice  in  Thy  salvation. 

2.  There-is-none  holy  as  YHWH  ;  For  there-is-none 
beside  Thee :  And  there-is-no  Rock  like  our  God. 

3.  Speak  no  more  so-very-haughtily ;  Let  [not] 
arrogance  come-forth  from  your  mouth :  For  a  God  of 
sciences  is  YHWH,  And  by  Him  are  actions  weighed. 

4.  The  bow  of  the  strong-men  is  broken-to-pieces : 
And  they  that  tottered  are-girded  with  strength. 

5.  The  sated  have-hired-out-themselves  for  bread  ;  And 
the  famished  have-ceased  [being  hungry]  :  While  the 
barren  has-brought-forth  seven  ;  And  the  many  of  children 
(i.e.,  she  that  has  many  children)  languishes. 

6.  YHWH  kills,  and  makes-alive :  He-brings-down  to 
Sheol  (i.e.,  the  grave)  and  brings-up. 

7.  YrtHW^H  makes-poor,  and  enriches :  He-brings- 
low,  He  also  lifts-up. 

8.  He-raises-up  the  poor  from  the  dust,  From  the  dung¬ 
hill  He-lifts-up  the  needy.  To  seat  them  with  princes, 
and  to-make-them-inherit  the  throne  of  glory :  For  to 


632 


THE  SONG  OF  ANNA. 


YHWH  [belong]  the  pillars  of  the  earth,  And  He-has-set 
the  world  upon  them. 

9.  The  feet  of  His  pious-ones  will-He-keep,  But  the 
wicked  shall-be-silenced  in  darkness :  For  by  strength 
shall-no  man  prevail. 

10.  YHWH,  they-that-contend  with  Him  shall-be- 
broken-down-with-fear  ;  Against  them  in  the  heavens  shall- 
He-thunder  ;  YHWH  shall-judge  the  ends  of  the  earth  : 
And  He-shall-give  strength  to  His  king,  And  exalt  the 
horn  of  His  Anointed. 

In  the  opinion  of  a  certain  school  of  expositors,  this  Song  is 
suited  neither  to  the  person  nor  to  the  situation  of  the  mother  of 
Samuel.  It  may  be  a  paean  of  victory  celebrating  some  warlike 
achievement,  which  Anna  may  have  adapted  to  her  triumph  over 
her  rival.  But,  unless  one  gratuitously  assume  a  priori  that, 
under  the  influx  of  the  spirit  of  prophecy,  Anna  could  not 
foretell,  unwittingly  it  may  be,  some  of  the  glories  of  the 
Messianic  kingdom,  this  hypothesis  needs  but  a  passing  mention. 
Anna  is  a  type  of  the  mother  of  the  Forerunner,  and  of  the 
All-holy.  Nor  is  it  a  mere  coincidence,  that  in  the  sublime 
hymn  of  jubilant  thanksgiving  that  welled  up  from  her  Imma¬ 
culate  Heart,  the  supremely-Blessed  should  have  borrowed  from 
this  Song.  With  Sarah  and  Hagar,  Anna  and  her  rival  are 
respectively  types  of  the  Church  and  the  Synagogue.  According 
to  a  Jewish  tradition,  no  sooner  had  Anna  conceived,  than  her 
rival  was  stricken  with  barrenness,  and  lost  all  her  children  by 
death.  Thus  too,  in  striking  contrast  with  the  Synagogue,  the 
Church  gathered  from  the  Gentiles  is  the  fruitful  mother  of  the 
children  of  adoption.  We  may  thus  account  for  the  use  of  this 
Song  at  the  Lauds  of  Wednesday,  a  selection  to  be  further 
explained  by  its  expression  of  the  sure  and  certain  hope  of  the 
triumph  of  the  Christ  of  God,  at  the  consummation  of  ages. 

v.  1.  “  Enlarged,”  wide-open.  I  can  now  answer  the  taunts 
I  had  heretofore  to  bear  in  silence,  v.  3.  Literally,  “  Multiply 
not  [so  that]  you  speak  a  haughty-thing.”  “Arrogance;” 
Onkelos,  “railing,”  “abuse;”  LXX.,  “tall  talk;”  “ Athaq,  in  text, 
“bold,'  “impudent;”  in  its  secondary  sense,  the  verbal  stem 
means  “to  become  old,”  whence  Vulgate  vetera=o\<\  [reproaches], 


ISAIAS  XII.  I — 6. 


633 


worn-out  jibes,  threadbare  abuse.  “  God  of  sciences  ”  (Plural 
emphatic),  All-knowing.  “  By  Him  are  actions,”  &c.  ;  in  text, 
16  with  Aleph  =  ;^/,  “Though  actions  be  not  weighed,”  but  the 
marginal  emendation  ( Qeri)  substitutes  Id  with  Waw  =  to,  by  Him  ; 
LXX.,  “And  God  prepares  (/.<?.,  fulfils)  His  own  designs.”  The 
clause  seems  to  mean  that,  in  virtue  of  His  Omniscience,  God 
orders  and  adjusts  events  according  to  His  plans.  Or  again, 
as  All-knowing,  He  is  cognizant  of  the  way  to  help,  and,  as  Just, 
He  puts  it  into  execution,  vv.  4 — 8.  Axiomatic  statements ; 
such  is  the  wont  of  His  Providence,  as  is  shown  in  my  case. 
“While  the  barren-one,”  “ Yea,  the  barren,”  “Even  the  barren;” 
LXX.,  “For  [because]  the  barren  has  borne  seven” — “seven,” 
for  a  round  number;  cf.  our  “dozen  or  so;”  Vulgate,  ad  sensum , 
“  plurimos  ”  (very  many).  “  Languishes,”  as  deprived  by  her 
premature  bereavement  of  the  support  her  children  would  have 
afforded  to  her  old  age.  v.  9.  “  Darkness,”  misery.  “  Silenced,” 
cut-off,  perish,  v.  10.  “That  contend,”  lit .,  “His  litigants.” 
She  here  alludes,  not  to  her  rival,  but,  under  prophetic  inspiration, 
to  the  enemies  of  Israel,  of  the  godly,  and  hence  of  God  Himself. 
The  verse  is  unquestionably  Messianic,  a  warning  of  judgment  by 
the  Christ  of  God.  In  her  day,  Eli,  the  high  priest,  was  indeed 
an  “  Anointed  one,”  but  there  wras  no  king.  Eli,  therefore,  cannot 
be  meant. 


Isaias  xii.  1 — 6. 

[Monday  at  Lauds.] 

1.  And  thou-shalt-say  in  that  day,  I-will-give-thanks  to 
Thee,  Y^HW^H  ;  For  Thou-wast-angry  with  me  :  Thine 
anger  is-turned-away,  and  Thou-comfortest  me. 

2.  Behold,  God  is  my  salvation  ;  I-will-trust,  and  wall 
not  fear:  For  my  strength  and  song  is  YdW  YtfHW<?H  : 
And  He-is-become  my  salvation. 

3.  Therefore  shall-ye-draw  waters  with  joy  out  of  the 
fountains  of  salvation. 

4.  And  ye-shall-say  in  that  day,  Give-thanks  to 
YHWH,  call  upon  His  Name,  make-known  His  doings 
among  the  peoples :  Make-mention  that  His  Name  is- 
exalted. 


634 


ISAIAS  XII.  I — 6. 


5.  Sing-ye  to  YHWH  ;  for  He-has-done  gloriously: 
Let  this  be-known  in  all  the  earth. 

6.  Cry-aloud-for-joy,  and  sing,  thou  inhabitress  of 
Tsiyyon  (i.e.,  Sion) :  For  great  in  the  midst  of  thee  is  the 
Holy-One  of  Israel. 

In  chapter  x.  of  his  prophecy,  Isaias  foretells  the  doom  of  the 
Assyrian  oppressor;  in  chapter  xi.  he  foreshows  the  glories  of  the 
Messianic  reign.  The  present  chapter  is  an  outpouring  of  jubilant 
thanksgiving  for  the  deliverance  he  even  now  beholds  as  present, 
and  connects  with  the  dawn  of  the  Messianic  advent.  For  here, 
as  elsewhere,  correlated  events,  though  separated  by  long  periods, 
blend  together  in  the  mental  perspective  of  the  Prophet,  as  type 
and  antitype.  The  Song  is  unquestionably  Messianic.  Its 
gladsome  strains  celebrate  the  promised  deliverance  from  the 
Assyrian  yoke,  even  as  the  Song  of  Moses  (Exod.  xv.)  com¬ 
memorates  the  miraculous  rescue  from  Egyptian  bondage.  In 
the  public  prayer  of  the  Church  it  is  a  meet  thanksgiving  for  the 
deliverance  of  mankind  from  the  powers  of  darkness. 

v.  1.  “Angry  with  me;”  as  St.  Jerome  develops  it,  “I,  who 

have  deserved  Thine  anger,  have  now  found  mercy,”  &c. 

“Angry,”  during  the  dreary  years  of  the  Babylonian  exile,  v.  2. 
Trust  in  God,  reliance  on  His  aid,  not  on  the  arm  of  flesh,  a 
lesson  taught  by  the  affliction  wherewith  they  had  been  visited. 
An  echo  of  the  Song  of  Moses  (Exod.  xv.  2),  cf.  Ps.  cxvii. 
(118)  14,  which,  as  closing  the  Hallel,  Pss.  cxii.  (113) — cxvik 
(118),  was  sung  at  the  feast  of  Tabernacles,  while  the  priest 
poured  the  water  drawn  from  the  Pool  of  Siloam  into  the  silver 
basin  at  the  foot  of  the  altar  of  holocausts,  v.  3.  “  Waters.”  In 

the  sultry  East,  water  is  the  chief  means  of  quickening  and 

refreshment.  The  Prophet  may  be  said  to  refer  to  the  life-giving 
streams  drawn  by  Moses  from  “  the  flinty  rock,”  which  is  far  from 
excluding  the  application  of  his  words  to  the  future  outpouring 
of  the  Spirit  of  holiness  (cf.  St.  John  iv.  14;  vii.  38,  39). 
“  Fountains,”  well-springs  ;  the  Plural  connotes  their  inexhaustible 
abundance,  v.  4.  “  Call  upon  His  Name,”  i.e.,  publish,  proclaim 
all  that  Name  implies,  His  Self-manifestation  in  His  works,  in 
His  Self-revelation,  culminating,  “  in  the  midst  of  years,”  in  the 
advent  of  His  Christ;  cf.  Pss.  xcv.  (96);  xcvii.  (98) ;  civ.  (105). 
v.  5.  Cf.  Exod.  XV. 


THE  SONG  OF  EZECHIAS. 


635 


THE  SONG  OF  EZECHIAS.  (Isai.  xxxviii.  9— 20.) 

[Tuesday  at  Lauds,  and  for  Lauds  in  the  Office  of  the  Dead.] 


9.  A  writing  of  Chiz’qiyyahu,  king  of  Yehudhah : 
When  he-had-been  sick,  and  was-recovered  of  his  sickness. 


10.  I  said  in  the  quiet  of 
my  days,  I-shall-go  into  the 
gates  of  Sheol :  I-shall-be- 
lacking  the  residue  of  my 
years. 

11.  I-said,  I  shall  not  see 
YdH  Y^H  in  the  land  of 
the  living  :  I  shall  not  behold 
man  any  more  with  [i.e., 
when  I  am  with]  the  inhabi¬ 
tants  of  the  place-of-rest  [?] 
(i.e.,  Hades). 

12.  My  dwelling  is-re- 
moved  and  carried  -  away 
from  me  as  a  shepherd’s 
tent :  I-have-cut-off  like  a 
weaver  my  life ;  He-will- 
cut-me  off  from  the  thrum  ; 
from  day  to  night  wilt-Thou- 
make-an-end  of  me.1 

13.  I-calmed  [my  mind] 
until  morning  ;  as  a  lion,  so 
breaks-He  all  my  bones : 
From  day  to  night  wilt- 
Thou-make-an-end  of  me.1 

14.  As  a  twittering  swal¬ 
low  so  did-I-chatter ;  I- 
moaned  as  a  dove :  Mine 
eyes  fail  [with  looking]  up¬ 
ward  ;  YrzHW^H,  I  am  in 
anguish,  be-Thou-my-surety. 


10.  I  said  in  the  half  of 
my  days,  I-shall-go  to  the 
gates  of  the  grave :  I -miss 
the  residue  of  my  years. 

11.  I-said,  I  shall  not  see 
the  Lord  God  in  the  land  of 
the  living :  I  shall-behold 
man  no  more,  nor  the  in¬ 
habitant  of  rest. 

12.  Mine  age  is  removed 
and  rolled-up  from  me  like  a 
shepherd’s  tent :  My  life  is  cut¬ 
off  as  by  a  weaver  ;  While 
was  yet  beginning  [the  web], 
He-cut-me-off ;  From  morn¬ 
ing  to  night  Thon  -  wilt  - 
make-an-end  of  me. 

13.  I  -  waited  -  anxiously 
till  morning ;  as  a  lion,  so 
has-He-crushed  all  my  bones  : 
From  morning  till  night  wilt- 
Thou-make-an-end  of  me. 

14.  As  a  young  swallow, 
so  do-I-chatter :  I-moaned 
as  a  dove :  mine  eyes  are 
dimmed  with  looking  up¬ 
ward  ;  Lord,  I-suffer  violence, 
be-Thou-my-surety  ! 


J  A  repetition  wanting  in  the  Syriac  ;  seemingly  inserted  in  the  text  by 
mistake. 


636 


THE  SONG  OF  EZECHIAS. 


15.  What  shall-I-say?  He 
has  both  spoken  to  me,  and 
He  Himself  has-done  it :  I- 
will-go-slowly  all  my  years 
because  of  the  bitterness  of 
my  soul. 

1 6.  ’Addnay,  by  these- 
things  men-live  :  And  wholly 
therein  is  the  life  of  my 
spirit ;  Wherefore  recover  me 
and  make-me-to-live. 

17.  Behold,  for  peace  was 
mine  exceeding  bitterness : 
But  Thou  hast-loved  my 
life  (and  drawn  it  up)  from 
the  pit  of  destruction  ;  For 
Thou-hast-cast-all  my  sins 
behind  Thy  back. 

18.  For  Sheol  (i.e.,  the 
grave)  cannot  -  give -Thee- 
thanks,  death  cannot-praise 
Thee  :  They-that-go-down 
to  the  pit  cannot-hope  for 
Thy  truth. 

19.  The  living,  the  living, 
he  shall-give-Thee-thanks, 
as  I  [do]  to-day  :  The  father 
to  the  children  shall-make- 
known  Thy  truth. 

20.  YtfHW^H  to  save  me  : 
Therefore  will-we-sing  my 
songs  to  stringed  -  instru¬ 
ments,  All  the  days  of  our 
life  in  the  house  of  YHWH. 


1 5.  What  shall-I-say?  And 
what  answer-will-He-make 
to  me?  Since  He  Himself 
has-done  it :  I-will-reflect 
before  Thee  on  all  my  years 
in  the  bitterness  of  my  soul. 

16.  Lord,  do  men  live  by 
these-things,  And  is  the  life 
of  my  spirit  in  such-things  ? 
Thou-wilt-chasten  me,  and 
make-me-to-live. 

17.  Behold,  unto  peace 
was  mine  exceeding  bitter¬ 
ness  :  But  Thou  hast-de- 
livered  my  soul, that  it  should 
not  perish ;  Thou-hast-cast 
all  my  sins  behind  Thy  back. 

18.  For  the  grave  cannot- 
give-Thee-thanks,  nor  can 
death  praise  Thee :  They 
that  go-down  into  the  pit 
cannot-hope  for  Thy  truth. 

19.  The  living,  the  living, 
he  shall-give-thanks  to  Thee, 
as  I  [do]  to-day:  The  father 
to  the  children  shall-make- 
known  Thy  truth. 

20.  Lord,  save  me :  And 
we-will-sing  our  psalms  All 
the  days  of  our  life  in  the 
house  of  the  Lord. 


This  Song  is  preceded  in  Isaias  xxxviii.  by  a  narrative,  which, 
in  some  parts,  seems  to  be  an  abridgment  of  4  (2)  Kings  xx. 
1  here  is  no  duplicate  of  the  Song  in  Kings.  Another  copy  would 


THE  SONG  OF  EZECHIAS. 


637 


have  been  of  great  use,  to  clear  up  obscurities  arising  from  the 
concise,  poetical  diction,  in  part,  too,  from  incorrect  transcription. 
In  the  mode  of  its  composition,  it  resembles  the  Psalms,  and 
not  a  few  of  its  metaphors  are  to  be  found  in  Job.  The  title  is 
paraphrased  in  the  Targum  of  Jonathan.  “  A  writing  of  thanks¬ 
giving  for  the  miracle  wrought  on  Ezechias,  King  of  the  tribe  of 
the  house  of  Judah,  after  he  had  been  sick,”  &c.  (as  in  text). 

v.  10.  “In  the  quiet  of,”  &c.,  so  Gesenius,  “when  I  might 
reign  in  quietness;”  LXX.,  “in  the  height  of,”  probably  reading 
(or  guessing  [?])  Vxamey  for  bi(\Jimy  of  text  ( d  mistaken  for  r) ; 
Syriac,  like  St.  Jerome,  “in  the  midst  of  my  years.”  Many 
modern  expositors  render  it  (so  too  Revised  Version),  “in  the 
noo?itide  of  my,”  &c.  Those  who  adopt  “  quiet  ”  explain  it 
variously.  St.  Cyril,  while  mentioning  the  rendering  of  LXX. 
(see  above),  says  that  other  translators  give,  “in  the  half”  (kv 
y/ulaa,  en  heemisei—in  dimidio  of  Vulgate)  “of  my  days.”  The 
King  was  then  in  his  thirty-ninth  year1  (cf.  4  (2)  Kings  xviii.  2),  as 
he  lived  to  the  age  of  fifty-four.  “The  gates  of  Sheol,”  “gates” 
for  the  whole  (cf.  St.  Matt.  xvi.  18).  “Be  lacking,”  i.e.,  “missed,” 
so  Gesenius ;  LXX.,  “  I  shall  part  (KaraXeu/^n,  kcitaleipso)  with  my 
remaining  years.”  “  I  shall  be  (am)  deprived  of,”  so  “  I  miss,” 
“  have  to  seek  ;  ”  so  Thalhofer.  Aptly  rendered  in  Vulgate,  qucesivi 
(“I  sought”),  v.  11.  “YH,YH”  seems  to  be  for  YHWH ,  as 
is  read  in  some  few  Hebrew  MSS.  and  in  the  Syriac.  It  may  be 
an  emphatic  repetition.  It  refers  to  the  perceptible  manifestation 
of  the  Divine  Presence  over  the  Ark.  “Place  of  rest”  (=Hades), 
so  Gesenius.  Others,  “  of  ceasing  [to  live].”  Thalhofer  observes 
that  St.  Jerome  here  renders  with  of  text  by  et  ( —  and),  and  takes 
him  to  mean  those  who  enjoy  the  peace  of  earthly  life,  who, 
whatever  their  lot,  are  happy  in  comparison  with  the  inhabitants 
of  the  nether  world  (cf.  Pss.  vi.  6;  xxix.  (30)  10;  Job  x.  21  ; 
Eccl.  ix.  10).  Others  understand  by  chadhel  (  =  rest),  “the 
present  age,”  “  time,”  “  the  world  ”  ever  tending  to  its  end  ^cessa¬ 
tion).  v.  12.  “Dwelling;”  “habitation,”  so  Gesenius.  These 
comparisons  are  to  be  met  with  in  Job  :  the  bodily  frame  as  the 
“dwelling”  of  the  soul,  Job  iv.  19;  2  Cor.  v.  1 — 4;  2  St.  Peter 
i.  13,  14;  “the  tent,”  Job  iv.  21  (Hebrew  text);  the  “cutting 
1  Qimchi,  “  in  the  ciitting  off  of  my  days  ;  ”  so  too  de  Muis  and  Agellius. 


638 


THE  SONG  OF  EZECHIAS. 


short”  of  life,  Job  vi.  9;  xxvii.  8  (text);  “weaver’s  shuttle,”  Job 
vii.  6.  But  “age,”  “generation”  ( i.e .,  lifetime),  are  favoured  by 
Rashi,  and  the  Targum  of  Jonathan,  “From  the  children  of  my 
generation  are  my  days  removed,  they  are  cut  short,  they  are 
departed  from  me,  and  are  folded  up  like  a  shepherd’s  tent.”  In 
Ps.  xlviii.  (49)  20 ;  the  word  in  text  (dor)  may  be  rendered 
“  habitation.”  Or  again,  dor  may  be  taken  of  his  “  race,”  his 
“posterity.”  From  4  (2)  Kings  xxi.  1  (cf.  Isai.  xxxviii.  5),  we 
may  infer  that  the  King  was  then  without  issue,  so  that  his 
premature  death  would  render  impossible  the  fulfilment  of  the 
Messianic  promises.  “  Plucked  up,”  used  of  the  ropes  of  a  tent. 
“  I  have  cut  off,”  &c.,  of  Masoretic  text,  creates  a  difficulty,  as 
his  impending  death  was  surely  not  to  be  self-inflicted,  hence  the 
ancient  versions,  one  and  all  (Syriac,  Symmachus,  Theodotion), 
render  the  verb  in  Passive.  “Rolled  up”  of  Vulgate  (cf.  Revised 
Version,  “I  have  rolled  up  like  a  weaver  my  life”)  comes  from 
vocalizing  the  verb  in  text  (n-gh-l-h  =  mgh’l&h,  from  gdldh,  “  he 
was  naked,  made  naked  ”),  as  ndghoWah,  from  galal,  “  he  rolled.” 
As  shown  above,  Targum  combines  the  two  meanings,  and 
favours  the  Vulgate  version  of  next  clause.  Targum,  “My  life 
is  cut  short  like  the  wool  of  shepherds.  By  this  sickness  He 
(God)  will  cut  me  down.”  Bickell’s  rendering  preserves  the 
parallelism  and  connection  of  the  clauses  better  than  any  other : 
“  My  habitation  is  taken  away  and  is  gone  from  me ;  as  a 
shepherd’s  tent  am  I  rolled  up ;  as  a  weaver  does  he  cut  off  my 
life  from  the  thrum.”  “  From  morning,”  &c. ;  he  expected  death 
in  the  course  of  the  day  of  Isaias’  warning,  v.  13.  “  I  calmed 
[my  mind]  until  morning,”  so  Gesenius ;  not  very  different  from 
Vulgate,  “I  was  hoping”  (cf.  St.  Jerome  on  Job  iv.  7).  Others, 
taking  “ lion ”  from  the  next  clause,  “I  compared  [myself]  to  a 
lion;”  Targum,  “I  roared  like  a  lion;”  Vulgate,  “I  was  hoping 
[to  live  at  most]  till  the  next  morning.”  “  Break  [crush]  .  .  . 
bones,”  better  taken  impersonally,  or  of  the  virulence  of  the 
disease,  as  the  agent ;  he  expects  death  in  the  evening  at  the 
latest,  v.  14.  “As  a  swallow”  (Ksus) ;  the  next  word  ifaghur) 
puzzles  translators  :  Aquila  renders  these  two  initial  words,  “  as  a 
horse  agor  ”  (sus  more  commonly -“  horse ”) ;  Theodotion,  “sis 
agor  ”  (merely  transliterating  text) ;  Symmachus,  “  as  a  swallow 


THE  SONG  OF  EZECHIAS. 


639 


shut  up”  (  =  caged  [?]).  In  Jerem.  viii.  7,  Vulgate  renders  these 
same  words,  “swallow  and  stork;”  LXX.  omits  the  second  word. 
St.  Jerome’s  “ chick  of  a  swallow”  (  =  young  swallow),  shows  that 
he  took  aghur  to  mean  “twittering,”  which  suggested  the  cries  of 
the  nestlings  eager  for  the  food  brought  by  the  parent  bird, 
hence  “young  swallow.”  Gesenius  (. Heb .  Lex.  s.v.)  suggests  for 
“twittering”  (which  he  adopts  in  his  Thesaurus ),  “a  swallow 
flying  in  circles Syriac,  “ a  chattering  swallow.”  “I  moaned;” 
verb  in  text  means  “  to  murmur,”  “  mutter,”  “  meditate.”  “  Mine 
eyes  languish  [with  desire],”  or  “grow  dim.”  “Be  surety;” 
Gesenius,  i.e.,  “take  me  under  Thy  protection.”  In  early  copies 
of  Vulgate,  sponde  ( =  “  be  surety”)  is  read  instead  of  responde 
(=  “answer”),  which  may  be  taken  as  equivalent  to  the  former. 
“I  suffer  violence”  (vim  patior ),  is  a  forensic  phrase,  indicative  of 
helplessness  under  wrong,  or  oppression ;  so  too  respondere ,  in 
this  connection,  denotes  the  office  of  a  patron,  or  advocate, 
v.  15.  In  text,  this  marks  a  revulsion  of  feelings  on  receiving  the 
assurance  that  his  life  was  spared  (supra,  v.  5).  “What  can  I 
say  ” — that  were  an  adequate  thanksgiving  ?  “  He  has  both 

promised  me” — recovery  and  length  of  days,  “and  He  Himself 
has  performed  [it].”  “  I-will-go-slowly  ”  (i.e.,  submissively);  “I 

will  act  modestly  and  submissively,  as  if  I  would  never  cease  to 
lament,”  Gesenius  (s.v.  dadhali).  The  verb,  “  I-will-go-slowly,” 
occurs  only  here  and  in  Ps.  xli.  (42)  5 ;  hence  a  variety  of 
renderings,  Syriac  reading  “my  sleep”  instead  of  “my  years”  (for 
shendthay  of  text,  sttncLthi),  “  He  has  taken  away  all  my  sleep.” 
No  visible  difference  between  the  words  in  the  unpointed  text. 
In  some  copies  of  LXX.  Theodotion’s  rendering  is  met  with, 
“  He  has  led  me  all  my  years  ”  (a vtos  eiroLrjo-ev  KaOo^yqonv  -rravTas 
€vlcl vtovs  gov,  avtos  epoieesen  kathodeegeesin  pantas  eniavtous  mou). 
Foreiro  aptly  observes  that  ’ edadah  means  “to  go,”  “to  walk;” 
thus  in  text  of  Eccl.  vi.  9,  we  read,  lit.,  “than  the  walking 
of  soul ;  ”  in  Revised  Version,  “  than  the  wandering  of  desire  ” 
(lit.  for  “philosophical  speculation”  [?])  ;T  but  “to  walk  through 
(over  [?])  all  one’s  years”  comes  to  much  the  same  as  Vulgate 
“I  will  reflect  upon.”  v.  16.  “Si”  (  =  if)  is  wanting  in  text,  and 
in  the  earlier  editions  and  MSS.  of  St.  Jerome,  and  is  unnoticed 

1  Knabenbauer’s  explanation  of  the  clause  ( Isaias ,  tom.  ii. ). 


640 


THE  SONG  OF  EZECHIAS. 


by  several  commentators.  According  to  Kaulen,  it  may  be  an 
interrogative  particle.  On  account  of  the  ambiguity  of  the  prepo¬ 
sitions,  expositors  differ  here.  It  were  well  to  bear  in  mind  that 
in  Vulgate  the  plaint  continues  till  v.  17,  where  Tn  autem 
( =  “  But  Thou  ”)  introduces  the  transition  from  complaint  to 
thanksgiving,  which,  in  text,  begins  at  v.  15.  In  Vulgate,  v.  15 
may  be  rendered,  “Why  call  upon  God  for  deliverance?  ’Tis 
He  that  has  sent  this  mortal  sickness.  It  remains  then  for  me 
but  to  call  to  mind  my  bygone  years  in  bitterness  of  soul.” 
v.  16.  The  trials  and  miseries  of  our  mortal  life — “Lord,  hast 
Thou  indeed  appointed  to  us  a  life  so  full  of  misery?  Is  my 
life  to  end  thus  ? — ‘  in  the  midst  of  my  days/  I  submit  to  Thy 
chastening,  yet  do  Thou  prolong  my  days.”  A  prayer  the 
following  consideration  gives  weight  to :  “  Lo,  in  the  flower  of 
mine  age,  while  (on  account  of  mine  efforts  to  restore  Divine 
worship,  and  mine  own  piety,  I  looked  forward  to  the  long  and 
prosperous  life  promised  to  the  godly)  I  am  suddenly  cut  off  as 
one  of  the  wicked — ‘exceeding  bitterness.’”  In  text,  v.  16. 
“  By  these  things  [Thy  promises  and  wondrous  deliverances]  men 
live  [cf.  French  Von  vit ,  German  man  lebt\  and  my  life  is  wholly 
stayed  by  these  things”  (mentioned  in  v.  15).  “Thou  shalt  heal 
me  [or,  do  Thou  heal  me]  and  prolong  my  life.”  “  Chasten  ” 
(corripias)  of  Vulgate  comes  from  reading  halam  =  “  he  smote,” 
“  beat,”  instead  of  chalam  of  present  text  [He  instead  of  H eth  = 
Chetii).  v.  17.  “In  peace;”  so  St.  Jerome’s  comment  shows 
in  pace  of  Vulgate  is  to  be  taken.  “When  peace  was  restored  to 
my  people,  and  the  city  was  in  security,  I  alone  was  brought 
down  to  death’s  door :  thus  was  peace  more  bitter  than  any 
bitterness.  But  Thou  hast  clung  to  my  soul  (  =  my  life),  [and 
drawn  it  up]  from  the  pit  of  destruction,”  or  “nothingness” 
(pregnant  construction).  “  Cast  behind — back,”  i.e.,  forgiven  and 
forgotten  (cf.  3  (1)  Kings  xiv.  9  ;  Ezech.  xxiii.  35  ;  Ps.  xlix.  (50)  17). 
v.  18.  The  dead  can  no  longer  join  in  public  worship,  to  which 
the  verbs  in  text  mainly  refer;  cf.  “when  no  man  can  work ” 
(St.  John  ix.  4).  “Cannot  hope,”  being  no  longer  in  via  (on  the 
way),  but  in  termino ,  they  can  neither  merit,  nor  demerit — have 
nothing  more  to  hope  for.  v.  19.  “  Living,”  a  repetition  marking 
grateful  jubilation.  “  Sons,”  perhaps  yet  to  be  begotten,  v.  20. 


THE  SONG  OF  THE  THREE  HOLY  YOUTHS.  64 1 


“YHWH  [is  at  hand,  ready]  to  save.”  “Our  songs,”  the  public 
thanksgiving  for  his  recovery.  “  Stringed  instruments ;  ”  like  his 
forefather  David.  His  zeal  for  the  splendour  of  Divine  worship  is 
recorded  2  Chron.  xxix. ;  for  his  endeavours  to  promote  sacred 
music,  cf.  2  Chron.  xxix.  25 — 30. 

The  race  of  Adam  lay  under  the  doom  of  death,  and  of 
everlasting  damnation,  when  God  sent  Him  of  whom  the  Prophet 
.  Yesha'yahu  (  =  Isaiah  =  Divine  deliverance)  was  a  type,  to 
announce  and  to  bestow  salvation.  When  reciting  this  Song, 
we  would  do  well  to  recall  to  mind  our  former  wretched  con¬ 
dition,  and  to  give  thanks  for  this  deliverance.  In  the  Lauds  of 
the  Office  of  the  Departed,  this  Song,  in  its  former  part,  voices 
the  plaint  of  the  holy  souls  yearning  for  the  vision  of  God  (cf. 
v.  13).  The  remaining  verses  may  be  taken  as  their  thanksgiving 
for  the  release  a  sure  and  certain  hope  makes,  as  it  were,  already 
present  to  them — hence  its  selection  for  Lauds. 


THE  SONG  OF  THE  THREE  HOLY  YOUTHS. 

(Dan.  iii.  57 — 88.) 

[Lauds  on  Sundays  and  Festivals,  and  for  Ferias  in  Paschal-time.] 

57.  All  ye  works  of  the  Lord,  bless  the  Lord  :  Praise 
and  highly-exalt  Him  for  ever. 

58.  Ye  angels  of  the  Lord,  bless  the  Lord  :  Praise  and 
highly-exalt  Him  for  ever. 

59.  Ye  heavens,  bless  the  Lord  :  Praise  and  highly- 
exalt  Him  for  ever. 

60.  All  ye  waters  that  are  above  the  heavens,  bless  the 
Lord  :  Praise  and  highly-exalt  Him  for  ever. 

61.  All  ye  hosts  of  the  Lord,  bless  the  Lord:  Praise 
and  highly-exalt  Him  for  ever. 

62.  Sun  and .  moon,  bless  ye  the  Lord  :  Praise  and 
highly-exalt  Him  for  ever. 

63.  Stars  of  heaven,  bless  ye  the  Lord  :  Praise  and 
highly-exalt  Him  for  ever. 

64.  Every  shower  and  dew,  bless  ye  the  Lord  :  Praise 
and  highly-exalt  Him  for  ever. 

PP 


642  THE  SONG  OF  THE  THREE  HOLY  YOUTHS. 


65.  All  ye  winds  of  God,  bless  the  Lord  :  Praise  and 
highly-exalt  Him  for  ever. 

66.  Fire  and  solar-heat,  bless  ye  the  Lord  :  Praise  and 
highly-exalt  Him  for  ever. 

67.  Winter  and  summer,  bless  ye  the  Lord  :  Praise  and 
highly  -exalt  Him  for  ever. 

68.  Ye  dews  and  rime,  bless  the  Lord :  Praise  and 
highly-exalt  Him  for  ever. 

69.  Ye  frost  and  cold,  bless  ye  the  Lord  :  Praise  and 
highly-exalt  Him  for  ever. 

70.  Ice  and  snow,  bless  ye  the  Lord  :  Praise  and 
highly-exalt  Him  for  ever. 

7 1.  Nights  and  days,  bless  ye  the  Lord:  Praise  and 
highly-exalt  Plim  for  ever. 

72.  Light  and  darkness,  bless  ye  the  Lord  :  Praise  and 
highly-exalt  Him  for  ever. 

73.  Lightnings  and  clouds,  bless  ye  the  Lord  :  Praise 
and  highly-exalt  Him  for  ever. 

74.  Let  the  earth  bless  the  Lord  :  Let  it  praise  and 
highly-exalt  Him  for  ever. 

75.  Ye  mountains  and  hills,  bless  the  Lord  :  Praise 
and  highly-exalt  Him  for  ever. 

76.  All  ye  things  that-sprout-forth  on  the  earth,  bless 
the  Lord  :  Praise  and  highly-exalt  Him  for  ever. 

77.  Ye  well-springs,  bless  the  Lord  :  Praise  and  highly- 
exalt  Him  for  ever. 

78.  Ye  seas  and  rivers,  bless  the  Lord  :  Praise  and 
highly-exalt  Him  for  ever. 

79.  Ye  whales  and  all  that  move  in  the  waters,  bless 
the  Lord  :  Praise  and  highly-exalt  Him  for  ever. 

80.  All  ye  fowls  of  the  heaven,  bless  the  Lord  :  Let  it 
praise  and  highly-exalt  Him  for  ever. 

81.  Ye  beasts  wild  and  tame,  bless  the  Lord  :  Praise 
and  highly-exalt  Him  for  ever. 

82.  Ye  children  of  men,  bless  the  Lord  :  Praise  and 
highly-exalt  Him  for  ever. 

83.  Let  Israel  bless  the  Lord  :  Praise  and  highly-exalt 
Him  for  ever. 


THE  SONG  OF  THE  THREE  HOLY  YOUTHS. 


84.  Ye  priests  of  the  Lord,  bless  the  Lord  :  Praise  and 
highly-exalt  Him  for  ever. 

85.  Ye  Servants  of  the  Lord,  bless  the  Lord  :  Praise 
and  highly-exalt  Him  for  ever. 

86.  Ye  spirits  and  souls  of  the  just,  bless  the  Lord  : 
Praise  and  highly-exalt  Him  for  ever. 

87.  Ye  holy  and  humble-men  of  heart,  bless  the  Lord  : 
Praise  and  highly-exalt  Him  for  ever. 

88.  Ananias,  Azarias  and  Misael,  bless  ye  the  Lord  : 
Praise  and  highly-exalt  Him  for  ever. 

89.  [Bless  vve  the  Father,  and  the  Son,  with  the  Holy 
Ghost :  Let  us  praise  and  highly-exalt  Him  for  ever.] 

Blessed  art  Thou,  O  Lord,  in  the  firmament  of  heaven  : 
And  worthy-of-praise,  and  glorious  and  highly-exalted  for 
ever.  (v.  56  transposed.) 

This  sublime  hymn  forms  part  of  that  we  find  in  the  deutero- 
canonical  addition  to  Daniel  (iii.  52—90),  translated  by  St.  Jerome 
from  Theodotion’s  version.  It  is  wanting  in  the  Hebrew  text. 
In  the  Breviary  the  ever-recurring  refrain,  “  Praise  and  highly 
exalt,”  &c.,  is  for  the  most  part  omitted,  so  that,  as  a  rule,  two 
verses  coalesce  into  one.  It  is  said  that  Pope  St.  Damasus  I. 
added  v.  89,  to  glorify  the  Most  Holy  Trinity,  and  transposed 
v.  56  (iii.  Daniel)  to  its  present  position,  as  the  finale  of  the  Song. 
This  verse  takes  the  place  of  the  lesser  Doxology  (“Glory  to  the 
Father,”  &c.),  which,  on  that  account,  is  omitted  at  its  close. 
At  Sunday  Lauds,  it  is  a  thanksgiving  for  the  resurrection  of  the 
Crucified,  the  earnest  of  the  glories  wherewith  Nature  is  to  be 
invested  at  His  second  coming.  On  festivals,  it  invites  the 
creation  to  join  with  us  in  celebrating  the  mystery,  or  in  praising 
the  wonders  God  has  wrought  in  His  Saints.  The  altar  is  the 
source  of  a  hallowing  virtue  and  glorified  renewal,  which  reach 
even  the  irrational  and  inanimate  creation  (in  the  early  ages  the 
Sacramentals  were  blessed  and  administered  during  Mass).  Meet 
then  is  it  that,  when  returning  from  the  Eucharistic  celebration, 
we  should  invite  all  creatures  to  join  us  in  thanksgiving  to  Him 
who  daily  feeds  us  with  His  glorified  Flesh  and  Blood,  thus 
imparting  to  us  the  earnest  of  the  glory  to  come,  which  from  risen 


644  THE  SONG  OF  THE  THREE  HOLY  YOUTHS. 


humanity  will  flow  forth  and  transfigure  “  the  new  heavens  and 
earth  we  look  for,  according  to  His  promise”  (2  St.  Peter  iii.  13). 

v.  57.  A  general  summons  to  all  creation.  Nature  rehearses 
the  praises  of  God,  in  that  it  shows  forth  the  traces  of  His  wisdom 
and  power,  and  clearly  mirrors  the  invisible  things  of  the  Godhead 
(cf.  Wisdom  xiii.  3 — 5  ;  Rom.  i.  19,  20).  vv.  58,  59.  Vulgate  here 
follows  LXX.,  as  in  Theodotion  v.  58  follows  v.  59.  He  seems 
to  have  taken  “  heavens  ”  in  the  fullest  amplitude  of  its  meaning ; 
while  LXX.  follow  the  order  of  dignity — “angels,”  the  first  and 
most  gifted  of  creatures.  In  v.  59,  “heavens”  is  by  them  taken 
in  its  more  restricted  sense,  as  appears  from  v.  60 ;  cf.  v.  80. 
v.  60.  LXX.,  “Ye  waters  arid  all  the  things  above  the  heavens;” 
but  this  conjunction  is  omitted  by  Theodotion  and  by  most 
ancient  versions.  v.  61.  “Hosts;”  Theodotion,  “host”  in 
Singular.  The  starry  heavens,  the  constellations,  planets,  &c. 
Cf.  Isai.  xl.  26 ;  Baruch  iii.  34,  35.  v.  64.  The  Song  passes  now 
to  the  several  sublunary  phenomena,  v.  65.  “Winds  of  God;” 
LXX.  and  Theodotion,  “All  ye  winds,  bless  ye  the  Lord  ”  (7rdvra 
rd  7rvev/jLaTa,  panta  ta  pnevmatci) ;  cf.  “  Stormy  wind,”  Ps.  cxlviii.  8. 
v.  67.  The  Sarum  Breviary  reads  here,  “frigus  et  sestos  ” 
(summer),  instead  of  “aest^s”  of  the  received  text;  LXX.,  ptyo? 
kciI  i J/vxos,  rhigos  kai  psychos  (frost  and  cold)  coupling  together, 
as  in  v.  66,  two  similar  things.  Theodotion,  Syriac,  and  Old 
Italic  omit  vv.  67,  68,  and  differ  in  the  sequence  of  the  verses  ; 
vv.  (of  LXX.  and  Vulgate)  66,  71,  72,  69,  70,  73,  thus  avoiding 
needless  repetitions,  such  as  “  dew  ”  (ros,  rores),  vv.  64,  68 ; 
“Cold,”  vv.  67,  69.  v.  71.  “Nights”  precedes  “days,”  conformably 
with  the  Shemitic  custom  of  fixing  the  beginning  of  the  day 
at  the  preceding  evening,  v.  78.  In  Theodotion  and  Old  Italic, 
“sea”  in  Singular,  v.  77  (Vulgate)  follows  next.  The  repetitions 
just  now  noticed  may  be  due  to  the  translator’s  inaccurate  render- 
ing,  or  misunderstanding  of  the  Chaldaic  text,  in  which  the  same 
word  occurs  with  different  shades  of  meaning,  v.  83.  “  Israel  ” 
chosen  by  special  predilection,  v.  85.  “Servants,”  i.e.,  most 
probably  Levites  and  the  inferior  ministers  of  the  Temple,  v.  87. 
“Humble  of  heart,”  or  “afflicted,”  but  bearing  affliction  with 
resignation. 


SONG  OF  HABACUC. 


645 


SONG  OF  HABACUC.  (Hab.  iii.) 

[Friday  at  Lauds.] 


1.  A  Prayer  of  Chabhaq- 
quq  the  prophet,  on  Shigh’- 
y on oth  : 

2.  YrzHWVH,  I-have-heard 
the  report  of  Thee,  [and]  am- 
(was)-afraid  ;  YHWH,  Thy 
work,  in  the  midst  of  years 
do-Thou-revive  it ;  In  the 
midst  of  years  make- it  - 
known  :  In  wrath  remember 
mercy. 

3.  God  comes  from  Teman, 
And  the  Holy-One  from 
Mount  Paran.  Selah.  His 
glory  covered  the  heavens, 
And  of  His  praise  the  earth 
was-full. 

4.  And  [His]  brightness 
was  as  the  light.  He  had 
horns  in  His  hand  (lit., 
Horns  from  His  hand  to 
Him) :  And  there  was  the 
covering  of  His  might  [the 
hiding  of  His  power]. 

5.  Before  Him  went  pesti¬ 
lence  :  And  burning  -  fever 
went-forth  at  His  feet. 

6.  Pie-stood,  and  measured 
the  earth ;  He-beheld,  and 
made  the  nations  tremble  ; 
And  the  everlasting  moun¬ 
tains  were  -  scattered  -  into - 
dust,  The  everlasting  hills 
sank-down :  His  ways  arc 
everlasting. 


1.  A  prayer  of  Habacuc 
the  prophet,  for  ignorances. 

2.  O  Lord,  I-have-heard 
the  report  of  Thee,  and  was- 
afraid  ;  O  Lord,  Thy  work, 
in  the  midst  of  years  do- 
Thou-quicken  it;  In  the 
midst  of  years  make  it 
known  :  In  wrath  remember 
mercy. 

3.  God  shall-come  from 
the  South.  And  the  Holy- 
One  from  Mount  Pharan  : 
His  glory  covered  the 
heavens,  And  of  His  praise 
the  earth  was  full. 

4.  His  brightness  shall  be 
as  the  light.  Horns  are  in 
His  hands  :  There  was  His 
power  hidden  : 


5.  Before  Him  stalks  death : 
And  the  devil  goes-forth  at 
His  feet. 

6.  He-stood,  and  measured 
the  earth ;  He-beheld,  and 
drove-asunder  the  nations ; 
And  the  everlasting  moun¬ 
tains  vanished-into-dust,  The 
hills  of  the  world  were- 
bowed,  At  His  everlasting 
goings-forth. 


646 


SONG  OF  HABACUC. 


7.  I-saw  the  tents  of  Khu- 
shan  under  calamity :  The 
curtains  of  the  land  of 
Midh’yan  trembled. 

8.  Was  Y^HW^H  angry 
against  the  rivers  ?  Was  Thy 
wrath  against  the  rivers  ? 
Thine  indignation  against 
the  sea :  That  Thou-didst- 
ride  on  Thy  horses,  [On] 
Thy  chariots  of  salvation  ? 

9.  Thy  bow  was  made 
quite  bare ;  The  oaths  of 
(i.e.,  to)  the  tribes  were  a 
[sure]  word.  Selah.  Thou- 
didst-cleave  the  earth  with 
rivers. 

10.  The  mountains  saw 
Thee,  and  were-in-travail ; 
The  tempest  of  waters  over¬ 
flowed  :  The  deep  gave  (i.e., 
uttered)  his  voice,  And  lifted- 
up  his  hands  on  high. 

11.  The  sun  [and]  moon 
stood-still  in  their  (lit.,  her) 
habitation  :  At  the  light  of 
Thine  arrows  they-went ;  At 
the  gleam  of  the  lightning 
of  Thy  spear  [i.e.,  Thy 
glittering  spear]. 

12.  In  indignation  Thou- 
didst  -  march  through  the 
land  :  In  anger  Thou-didst- 
trample  down  (i.e.,  thresh) 
the  nations. 

13.  Thou -art-come-forth 
for  the  salvation  of  Thy 


7.  For  [their]  iniquity  I- 
saw  the  tents  of  ^Ethiopia 
[tremble]  :  The  curtains  of 
the  land  of  Madian  were- 
dismayed. 

8.  Wast-Thou-angry  with 
the  rivers,  O  Lord  ?  Or  was 
Thy  wrath  against  the  rivers? 
Or  Thine  indignation  against 
the  sea :  That  Thou-didst 
ride  on  Thy  horses,  And  Thy 
chariots  were  salvation  ? 

9.  Thou  wilt  surely  take 
up  Thy  bow  ;  [According  to] 
the  oaths  to  the  tribes,  which 
Thou  didst  utter :  Thou- 
didst-cleave  the  rivers  of  the 
earth. 

10.  The  mountains  saw 
Thee,  and  were-in-pain  ;  The 
inundation  of  waters  passed- 
over  :  The  abyss  uttered  her 
voice;  The  deep-flood  lifted  - 
up  its  hands. 

11.  The  sun  and  moon 
stood-still  in  their  habita¬ 
tion  :  At  the  light  of  Thine 
arrows  ;  They  went  at  the 
shining  of  Thy  glittering 
spear. 

12.  In  fury  Thou- didst  - 
trample  upon  the  land  :  In 
anger  Thou -didst -astound 
the  nations. 

13.  Thou-art-come-forth 
for  the  salvation  of  Thy 


SONG  OF  HABACUC. 


647 


people,  For  victory  with 
Thine  anointed:  Thou-didst- 
strike-off  the  head  from  the 
house  of  the  wicked-one, 
Laying-bare  the  foundation 
even  to  the  neck.  Selah. 

14.  Thou  -  didst  -  thrust- 
through  with  his  own  spears 
the  head  of  his  leaders ; 
They  -  rushed  -  [upon  me]- 
like-a-storm  to  scatter  me : 
Their  rejoicing  was  as  to 
devour  the  poor  secretly. 

15.  Thou-didst-treacl  the 
sea  with  Thy  horses :  The 
foam  of  mighty  waters. 

16.  I-heard,  and  my  belly 
trembled  ;  At  the  voice  my 
lips  quivered  ;  Rottenness 
entered  into  my  bones,  and 
my  knees  and  feet  trembled 
(lit.,  I  trembled  in  my  lower- 
parts)  :  I  who  must-silently- 
wait  for  the  day  of  trouble, 
When  [it  (?)]  he-comes  -  up 
against  the  people  [that-] 
shall-invade  them  (lit.,  him). 

17.  For  [though]  the  fig- 
tree  shall  not  blossom,  And 
there  be  no  produce  in  the 
vines  ;  The  labour  of  the 
olive  may-fail,  And  the  fields 
yield  no  food  :  The  flock 
may-be-cut-off  from  the  fold, 
And  there-shall  be  no  cattle 
in  the  ox-stalls  ; 


people,  For  victory  with 
Thine  Anointed  :  Thou- 
didst-smite  the  head  from 
the  house  of  the  wicked-one, 
Thou  -  didst  -  lay  -  bare  its 
foundation  even  to  the  neck. 

14.  Thou-didst-curse  his 
sceptres,  the  head  of  his 
warriors,  rushing  on  like  a 
whirlwind  to  scatter  me ; 
Their  exultation  was  as  that 
of  one  who  devours  the  poor- 
man  secretly. 

15.  Thou  madest  a  path 
in  the  sea  for  Thy  horses, 
In  the  mire  of  deep  waters. 

16.  I-heard,  and  mine 
inmost  parts  shuddered,  My 
lips  quivered  at  the  report  ; 
May  rottenness  enter  into 
my  bones,  and  swarm  be¬ 
neath  me  ;  That  I-may-rest 
in  the  day  of  trouble,  That 
I -may-go-up  to  our  girded 
people. 

17.  For  [though]  the  fig- 
tree  shall  not  blossom,  And 
there  be  no  fruit  in  the  vine¬ 
yards  :  The  labour  of  the 
olive  may  disappoint ;  and 
the  fields  yield  no  food  : 
The  flock  shall  -  be-cut-off 
from  the  sheep-fold,  And 
there  be  no  cattle-in  the 
stalls  : 

18.  Yet  I  will-rejoice  in 


18.  Yet  I  will-rejoice  in 


648 


SONG  OF  HABACUC. 


Y^HW^H  :  I-will-joy  in  the 
God  of  my  salvation. 

19.  YHWH  ’Adonay  is 
my  strength,  And  He- makes 
my  feet  like  hinds’  [feet], 

And  will-make-me-to-walk 
on  my  high-places  :  For  the 
Chief  -  Musician  on  my 
stringed-instruments. 

This  sublime  poem  is  the  third  and  closing  chapter  of  the 
prophecy  of  Habacuc.  Chap.  i.  2 — 4  opens  with  a  denunciation 
of  the  crimes  of  Judah.  5 — 11  contain  a  warning  of  impending 
punishment,  at  the  hands  of  the  Chaldaeans,  as  ministers  of  Divine 
justice.  After  a  series  of  plaints  and  questionings  (vv.  12 — 17), 
he  receives  (chap,  ii.)  the  assurance  that  Israel  is  to  be  restored, 
and  of  the  utter  ruin  which  is  to  overtake  the  Chaldaeans.  The 
Song  (chap,  iii.)  may  be  said  to  combine  the  two  moments  of 
his  prophecy.  In  v.  2  we  have  a  brief  summary  of  the  Song ; 
vv.  3 — 7,  the  glories  and  terrors  of  the  Theophany,  followed  by  a 
two-fold  description  of  the  vengeance  in  store  for  the  oppressors 
of  God’s  people,  presented  (vv.  8 — 11)  figuratively,  and  then 
(vv.  12 — 15)  in  terms  setting  forth  the  Divine  action.  In  both 
descriptions  mercy  tempering  wrath,  judgment  is  not  lost  sight  of 
(cf.  vv.  9 — 13).  He  next  passes  to  the  fear  wherewith  it  behoves 
the  people  to  await  the  impending  chastisements  (vv.  16,  17),  a 
fear  to  be  tempered  with  the  steadfast  hope  of  future  deliverance. 

v.  1.  Tephillah ,  or  “Prayer”  in  the  wider  meaning,  which 
comprehends  every  lifting  up  of  the  mind  to  God ;  an  earnest 
and  prayerful  meditation  on  the  wrath  to  come ;  in  a  word, 
me?ital  prayer.  “  Shigh’yonoth,”  derived  by  St.  Jerome  from 
shaghah  (  =  “  he  wandered,”  “  went  astray  ”) ;  it  occurs  once  only, 
in  Singular  ( shighdydn ),  in  Title  of  Ps.  vii.  Aquila  and  Symmachus 
agree  here  with  St.  Jerome  (eVi  dy v or) [mxtuv,  epi  agnoeematori) ; 
Theodotion,  “for  voluntary  [faults],”  if,  however,  we  are  not  to 
read  “  involuntary,”  uKoucriaoyuov,  akousiasnwn ,  for  e/<ou(riaor/xd>v, 
hekousiasmon ;  LXX.,  “Prayer  of  .  .  .  with  a  song  (/xct  d>S 
me f  ddees).”  But  it  is  needless  to  multiply  conjectures ;  the 
meaning  of  the  word  is  irrecoverably  lost.  v.  2.  “  Report,” 


the  Lord  :  And  will-exult 
in  God  my  Saviour. 

19.  The  Lord  God  is  my 
strength,  And  He-will-make 
my  feet  like  harts’  [feet],  And 
will-lead  me  on  my  high- 
places  :  He,  the  conqueror, 
while  I  sing  psalms. 


SONG  OF  HABACUC. 


649 


declaration  of  the  judgment  impending  over  Judah  and  the 
Chaldaeans.  “  Midst  of  years,”  to  be  referred  (perhaps)  to  “  the 
time  appointed”  for  the  fulfilment  of  the  vision.  LXX.,  “Between 
(in  the  midst  of)  two  living  creatures  [£oW,  zoon ,  animals] 
Thou  shalt  be  known.”  This  rendering,  taken  from  the  pre- 
Hieronymian  Latin  version,  is  still  preserved  in  Respond  4 
and  Respond  6  of  the  Nocturns  of  Christmas  Day  and  of  the 
Circumcision  respectively,  and  in  the  Tract  following  the  first 
Lesson  in  the  Mass  of  the  Presanctified.  Tertullian,  with  some 
others,  interprets  it  of  the  two  thieves.  Another  view  of  Tertullian 
applies  this  to  Moses  and  Elias  witnessing  to  the  Christ  on  the 
Mount  of  the  Transfiguration.  Others  take  it  to  mean  the  Jews 
and  Gentiles  called  to  the  unity  of  the  Church — the  two  Testa¬ 
ments.  In  some  old  Catena  of  LXX.,  for  £cW,  zoon  (animals), 
lu)<2v,  zoon  (  =  “lives,”  “ages”)  is  read.  v.  3.  “Teman,”  “the 
South,”  its  meaning  as  a  common  noun.  So  Vulgate  and 
Theodotion ;  but  LXX.,  Aquila,  and  Symmachus,  ®a i/idv 
( =  “  Thaiman  ”),  a  topographical  name  designating  the  region 
to  the  east  of  Edom,  or  Idumaea,  S.E.  of  Palestine.  As  “  Mount 
Pharan  ”  occurs  in  the  next  clause,  Teman  seems  to  be  required 
by  the  parallelism.  The  allusion  to  Deut.  xxxiii.  2  is  obvious. 
“Paran,”  “Pharan”  (as  St.  Jerome  invariably  transliterates 
Hebrew  p  initial  by  T/i),  a  waste  mountainous  region  lying 
between  Arabia  Petraea,  Palestine,  and  Edom.  The  Prophet 
depicts  the  coming  manifestation  of  God,  as  Judge,  Avenger,  and 
Deliverer,  by  traits  borrowed  from  the  Sinaitic  Theophany  and 
from  the  several  events  of  the  desert  pilgrimage.  “  Covered,” 
dimmed  the  light  of  the  heavenly  bodies.  “  Praise,”  majesty, 
splendour,  the  manifestation  whereof  will  call  forth  hymns  of 
wondering  praise  (cf.  Isai.  vi.  3,  “The  whole  earth  is  full,”  &c.). 
v.  4.  “As  the  light,”  /.<?.,  the  sun.  “Horns  from  His  hand,”  so 
literally  in  text.  “  Horns  ”  =  lightning-flashes  (Gesenius,  s.v.) ; 
“rays,”  cf.  Exod.  xxxiv.  29  (LXX.  rendering),  “the  appearance 
of  the  skin  of  his  (Moses)  face  was-made-glorious,”  referred  to 
2  Cor.  iii.  7.  “  There  was,”  &c. ;  for  sham  ( =  “  there  ”)  of 

present  text,  LXX.,  Syriac,  Aquila,  Symmachus  read  sdm  (  =  “he 
placed”),  whence  in  Syriac  version,  “In  the  city  of  His  hands 
He  will  put  His  strength.”  v.  5.  Having  described  the  majesty 
of  the  Divine  manifestation,  the  poet  proceeds  to  delineate  His 
PP* 


650 


SONG  OF  HABACUC. 


action,  as  avenger  and  judge.  “  Death  ”  (in  text,  dabher ),  which, 
in  several  other  passages,  St.  Jerome  renders  “pestilence.” 
“Resheph,”  rendered  here  “devil”  by  St.  Jerome,  who  learned 
from  his  Hebrew  teachers  that  resheph  was  their  name  for  the 
chief  of  the  apostate  spirits;  but  Job  v.  7,  “bird;”  Cant.  viii.  6, 
“ lampades ”  =  flames,  fiery  flashes;  Ps.  lxxv.  (76)  4,  “volatilia” 
=  “the  flying  [shafts]  of  the  bow.”  Aquila,  Symmachus,  and 
Theodotion  here  render  it  “bird,”  he.,  ravenous,  swift-winged 
bird.  Text,  as  it  stands,  means  “and  a  burning  fever  follows  in 
His  wake.”  v.  6.  “Measured;”  LXX.,  “and  the  earth  quaked;” 
Targum,  “and  shook  the  earth;”  Syriac,  “He  measured,”  “And 
made  the  nations  to  tremble.”  “  Everlasting  mountains,”  “  hills,” 
mountain-ranges  and  hills  as  old  as  creation,  as  immovable  as  the 
earth  itself.  “Hills  of  the  earth;”  Vulgate,  colies  mundi  (of  the 
world),  i.e.,  “everlasting  hills,”  as  “ olam  of  text  ( —  seculuni),  save 
in  later  writings,  is  never  used  to  mean  “world,”  not  even  in 
Eccl.  iii.  11,  where  “eternity”  (  =  desire  of  eternity)  is  a  better 
rendering.  “  His  goings-forth  are  [as]  of  old ;  ”  explained  by 
Thalhofer,  “  In  His  Self-manifestation  by  signs  perceptible  to 
sense,  as  judge  and  avenger,  He  will  appear  as  of  old.”  v.  7. 
“For  iniquity”  is  intended  by  St.  Jerome  to  be  taken  in  its 
obvious  sense,  as  he  interprets  “the  tents  of  Ethiopia”  of  the 
worldly-minded,  but,  as  iniquitas  is  frequently  used  in  Latin  for 
untoward  conditions  of  affairs,  times,  and  places,  it  is  close 
enough  to  the  text,  “in  affliction,”  “under  calamity.”  “  Khhshan 
.  .  .  Midian;”  Targum  understands  this  as  alluding  to  Judges 
iii.  8,  10,  and  to  Gedeon’s  rout  of  the  Madianites  (Judges 
vi.  vii.).  With  LXX.,  St.  Jerome,  and  most  expositors,  Khushfai 
is  to  be  taken  for  Kush,  i.e.,  ^Ethiopia.  “Curtains,”  “veils;” 
Vulgate,  “skins,”  i.e.,  tents  covered  with  skins.  v.  8.  The 
judgment  to  come  passes  before  the  poet’s  mental  vision,  under 
its  two-fold  aspect  of  vengeance  on  the  oppressors  of  God’s 
people,  and  of  the  wondrous  deliverance  of  the  chosen  race.  By 
investing  it  with  the  features  of  former  judgments  and  mercies, 
the  Prophet  sets  forth  the  unity  of  the  plan,  and  of  the  aim  of 
the  successive  manifestations  of  God  in  history.  “  Rivers  .  .  . 
sea,”  refer  to  the  passage  of  Jordan,  the  crossing  of  the  Red  Sea. 
“  Thy  horses,”  the  storm-clouds  whence  God  flashed  lightnings 
on  the  Egyptian  host,  Exod.  xiv.  24  (cf.  Ps.  ciii.  (104)  3,  “Who 


SONG  OF  HABACUC. 


651 


makes  the  clouds  His  chariot”).  Chariots  of  victory  =  victorious 
war-chariots,  v.  9  combines  the  destruction  of  the  enemies  with 
the  deliverance  of  Israel.  Literal  text,  “With  nakedness  shall 
thy  bow  be-made-naked  ;  the  oaths  of  ( =  to)  the  tribes,  a  word  ;  ” 
Syriac,  “Waking,  Thy  bow  shall  awake;”  Targum,  “Thou  art 
surely  made  manifest  in  Thy  power,  on  account  of  the  covenant 
Thy  Word  (Memra)  entered  into  with  the  tribes  for  ever.” 
Mattoth  (here  rendered  “tribes”)  may  mean  “sceptres”  (LXX., 
“  Bending,  thou  didst  bend  thy  bow  at  sceptres,  saith  the  Lord  ”) ; 
“spears,”  “staves”  (so  rendered  infra ,  v.  14),  “rods.”  If 
“oaths”  be  referred  to  (Deut.  xxxii.  40 — 42),  we  may,  with 
Thalhofer  and  Revised  Version,  choose  the  alternative  rendering, 
“Sworn  were  the  rods  (/.<?.,  punishments)  of  [Thy]  word.”  Syriac, 
“ Sated  shall  darts  be  at  Thy  glorious  behest,”  taking  shebhu'dth 
(  =  “oaths”)  of  text  for  an  inflexion  of  sabhaL  (he  was  satisfied, 
sated).  Better,  however,  with  St.  Jerome,  to  take  “  oaths  ”  as  a 
complement  of  the  initial  verb  (“lay-bare,”  “awaken”),  “Thou 
shalt  awaken  (fulfil)  the  promise  contained  in,  and  confirmed  by 
Thine  oaths  to  the  tribes.”  “  Thou  didst  cleave,”  &c. ;  the  Selah 
immediately  preceding  shows  that  this  clause  should  begin  v.  10. 
Cf.  Pss.  lxxvi.  lxxvii.  (77,  78)  17,  and  15,  16.  Targum  para¬ 
phrases  it,  “  By  the  sweat  of  solid  rocks  there  burst  forth  rivers 
overflowing  the  land.”  v.  10.  “Mountains,”  cf.  Pss.  xcvi.  (97)  5  ; 
cxiii.  (114)  3,  4.  “Tempest  of  waters,”  waters  pouring  down  from 
the  clouds,  bursting  up  from  the  earth,  cf.  Isai.  xxiv.  18.  “Voice,” 
the  noise  of  the  flood,  v.  n.  The  storm-clouds  intercept  the 
light  of  sun  and  moon.  “  Habitation,”  whence  they  are  figured  to 
go  forth,  when  shining  upon  the  world,  cf.  Ps.  xviii.  (19)  6.  “They 
went,”  i.e.f  sun  and  moon  depart,  vanish,  v.  13.  “  With  Thine 
anointed  ;”  LXX.,  in  some  MSS.,  “  to  save  Thine  anointed-ones  ;” 
Targum,  “to  redeem  Thine  anointed  one.”  “Thine  anointed” 
is  gratuitously  interpreted  of  Cyrus,  of  whom  there  is  here  no 
definite  prophecy.  “  With  Thine  anointed  ”  (“cum  Christo  tuo”) 
of  Vulgate  is  better  rendered  as  the  direct  object  of  “  to  save,” 
“to  save  (to  give  victory  to)  Thine  anointed,  theocratic  King,” 
or  “  Thine  anointed  people,  with  whom  Thou  hast  made  a 
covenant”  (cf.  Isai.  iii.  14.  “ With  the  elders”  does  not  imply 

that  they  will  be  assessors,  but  that  they  are  to  be  judged).  The 
utter  ruin  of  the  Chaldaean  Empire  is  figured  by  the  wholesale 


652 


SONG  OF  HABACUC. 


demolition  of  a  house,  v.  14.  This  threatened  overthrow  is  here 
described  literally.  “Thou  hast  cursed  ; ”  “ curse ”  is  one  of  the 
meanings  the  verb  in  text  bears  ( n&qabh'ta ),  but  4  (2)  Kings 
xviii.  21  he  renders  it  “pierce,”  which  is  close  to  LXX.,  Syriac, 
and  Targum.  There  is  no  small  ambiguity  in  the  word  perazav ; 
by  St.  Jerome,  “warriors;”  Gesenius,  “leaders,”  “officers;” 
LXX.  and  Syriac,  “princes”  (Swao-rcov,  dynasion) ;  Targum, 
“army.”  By  modern  expositors,  “villages,”  “unwalled  settle¬ 
ments,”  “open  places,”  “hordes.”  v.  15.  The  overthrow  of 
Babylon  and  release  of  the  captives  are  presented  under  the  figure 
of  the  passage  from  Egyptian  bondage  and  the  crossing  of  Jordan, 
despite  the  mud  of  its  bed  ( chomer ,  in  text  =  “  foam,”  “  surge,” 
“clay,”  “mire”),  v.  16.  Cf.  v.  2,  “I  feared.”  His  prophetic 
forecast  inspires  him  with  compassion  for  the  Chaldseans,  and  for 
his  own  people,  for  whom  calamities  are  in  store  (cf.  i.  6,  &c. ; 
iii.  17),  which  cannot  be  averted  (cf.  ii.  3).  Text  runs  as  follows  : 
“  [I]  who  shall-rest  until  the  day  of  tribulation,  to  go-up  (for  going 
up)  to  the  people  he-shall-invade  him  (it).”  The  several  ancient 
versions  seem,  one  and  all,  to  have  had  the  present  text  before 
them,  but  to  have  read  some  few  letters  differently.  LXX.,  “  I 
will  rest  in  the  day  of  affliction,  from  going  up  to  the  people  of 
my  sojourning;”  Syriac,  “For  He  declared  and  showed  to  me 
the  day  of  calamity,  which  is  to  come  upon  the  people ;  ”  Revised 
Version,  “  That  I  should  rest  in  \waiting  for]  the  day  of  trouble, 
when  it  comes  up  against  the  people  which  invades  him  in  troops.” 
In  margin,  “  When  he  that  shall  invade  them  in  troops  comes  up 
against  the  people,”  or,  “  comes  up  to  invade  them.”  Another 
rendering,  “When  it  comes  upon  the  people  assailing  him 
[us  (?)].”  v.  17.  A  description  of  the  havoc  wrought  by  the 
invaders.  “  Olive,  may  lie ,”  so  literally,  an  expression  common 
in  Latin  poetry  for  fields,  vineyards  which  disappoint  expectations 
by  failing  to  yield  fruit,  v.  19.  “High  places”  ( =  bamoth,  in 
text),  i.e.,  Chanaan,  the  Promised  Land;  cf.  Deut.  xxxii.  13. 
“For  the  Chief-Musician ;”  in  his  commentary,  St.  Jerome  deals 
with  these  two  final  words  ( lamnatseach  bineghinothay)  as  the 
title  of  the  Song.  In  his  version  of  the  Psalms,  he  invariably 
renders  the  word  corresponding  to  “  the  Chief-Musician  ”  in  the 
titles,  “  Victori  ”  (  =  “  to  the  victor,”  “  conqueror  ”),  so  too  here, 
in  commentary.  As  the  judgment  denounced  against  the 


SONG  OF  THE  BLESSED  VIRGIN  MARY.  653 


Chaldaeans  prefigures  the  victory  of  the  Christ  over  sin  and  its 
author,  and  over  death,  “the  wages  of  sin,”  this  Song  is  typically 
Messianic,  hence  is  it  assigned  for  Ferial  Lauds  on  Fridays,  and 
for  Good  Friday  Lauds.  The  extracts  from  the  ancient  versions 
show  that  both  translation  and  commentary  are,  to  some  extent, 
conjectural. 


SONG  OF  THE  BLESSED  VIRGIN  MARY. 

(St.  Luke  i.  46 — 55.) 


Viilgate. 

46.  And  Mary  said,  My 
soul  doth-magnify  the  Lord, 

47.  And  my  spirit  exults 
in  God  my  Saviour. 

48.  For  Hc-has-looked- 
upon  the  low-estate  of  His 
bond-maiden  ;  For  behold, 
from  henceforth  all  genera¬ 
tions  shall-call  me  blessed. 

49.  For  He  that  is  mighty 
has-donc  to  me  great-things  ; 
And  holy  is  His  Name. 

50.  And  His  mercy  is  from 
generation  to  generations, 
to-them-that-fear  Him. 

51.  He  -  has  -  wrought 
strength  with  His  arm  :  He- 
has-scattered  the  proud  in 
the  purpose  of  their  heart. 

52.  He-puts-down  poten-. 
tates  from  [their]  seat ;  And 
exalts  them-of-low-degree. 

53.  The  hungry  He-fills 


P's  hilt  a  (  = simple )  Syriac. 

46.  And  Maryam  said, 
My  soul  doth-magnify  the 
Lord, 

47.  And  my  spirit  rejoices 
in  God  my  Saviour  (lit., 
Preserver). 

48.  For  He-has-looked 
upon  the  low-estate  of  His 
bond-maiden  ;  For  behold, 
from  henceforth  all  genera¬ 
tions  shall-give  (i.e.,  ascribe) 
to  me  blessedness. 

49.  For  He  that  is-mighty 
lias-done  to  me  great-things; 
And  holy  is  His  Name. 

50.  And  His  graciousness 
is  unto  races  and  genera¬ 
tions  on  them-that-fear  Him. 

51.  Ile-has-wrought  the 
victory  with  His  arm;  He¬ 
llas-scattered  the  proud  in 
the  thought  of  their  heart. 

52.  He-casts-down  the 
mighty  from  thrones :  And 
exalts  the  lowly. 

53.  The  hungry  He-satis- 


654  SONG  OF  THE  BLESSED  VIRGIN  MARY. 


with  good-things  :  And  the 
rich  He-sends  empty  away. 

54.  He-took-by-the-hand 
Israel  His  servant :  Being- 
mindful  of  His  mercy, 

55.  (As  He-spoke  to  our 
fathers),  To  Abraham,  and 
to  his  seed  for  ever. 


fies  with  good-things  :  And 
the  rich  He-sends  away 
emptily. 

54.  He-has-helped  Israel 
His  servant ;  And  was-mind- 
ful  of  His  graciousness, 

55.  As  He-spoke  with 
our  fathers,  with  Abraham, 
and  with  his  seed  for  ever. 


Filled  with  the  spirit  of  prophecy,  Elizabeth  greets  her  kins¬ 
woman  with  praises  which  the  latter,  in  this  sublime  hymn,  refers 
to  God.  “  My  soul  magnifies ;  ”  St.  Ambrose  (in  Luc.  lib.  ii. 
§27)  observes:  “God  can  receive  no  increase  of  greatness  from 
the  human  voice,  but  is  magnified  in  us.  For  the  Christ  is  the 
Image  of  God ;  hence,  when  the  soul  elicits  a  just  or  pious  act,  it 
magnifies  that  image  of  God  after  which  it  is  created ;  and  while 
it  thus  magnifies  Him,  it  is  raised  to  a  higher  eminence  by  a 
certain  participation  of  His  greatness.”  “My  spirit  exults;”  the 
aorists  in  the  Greek  original  are  general  or  gnomic.  Filled  with 
the  fulness  of  Him  who  was  “anointed  with  the  oil  of  gladness 
above  His  fellows,”  the  joy  of  the  All-holy  and  Supremely-Blessed 
passes  human  thought  and  expression.  “  My  soul,”  “  my  spirit ;  ” 
as  St.  Basil  observes,  she  means  one  and  the  self-same  thing,  the 
“  soul,”  the  life-giving  principle  of  the  body,  which  is  in  itself 
“a  spirit,”  an  immaterial  substance.  “My  Saviour,”  my  Jesus, 
yea,  mine ,  by  a  title  shared  but  with  Him  who  begat  the  Word 
before  all  ages.  v.  48.  “Lowly  condition,”  Vulgate,  humilitatem 
(  =  humility),  may  be  understood  either  of  the  virtue,  the  inter¬ 
pretation  favoured  by  most  of  the  ancient  expositors,  or  of  a 
lowly  and  abject  condition,  which  Maldonatus  adopts  for  several 
solid  reasons.  “  Bond-maiden ;  ”  her  hallowed  lips  repeat  the 
word  she  coupled  with  the  Fiat  of  heroic  faith,  and  lowly 
obedience,  that  inaugurated  the  new  Creation.  (St.  Luke  i.  38.) 
“All  generations,”  a  prophecy,  as  the  Fathers  observe,  of  the 
catholicity  and  perpetuity  of  the  .Church,  v.  49.  The  reason  of 
this  perpetual  encomium,  “  For  the  Mighty-One,  whose  Name  is 
holy,  has  done  great  things  to  me.”  “  Mighty,”  corresponding  to 
the  Hebrew  gibbor  (Ps.  xxiii.  (24)  8) ;  to  ’ El  Shadday  (“  God 


SONG  OF  THE  BLESSED  VIRGIN  MARY. 


655 


Almighty  ”),  Gen.  xvii.  1  ;  xxviii.  3  ;  Exod.  vi.  3.  “  Floly  .  .  . 

ET is  Name;”  “Holy,”  Ps.  cx.  (m)  9;  “Thou  only  art  holy,” 
Apoc.  xv.  4.  “  Name,”  frequently  in  the  Hebrew  Scriptures  a 

reverent  periphrasis  for  “God.”  v.  50.  “Mercy;”  in  text,  eAeos, 
eleos,  the  usual  rendering  in  LXX.  of  chesedh  ( =  loving-kindness, 
graciousness,  and  of  their  manifestations  in  God’s  dealings  with 
men).  “From  generation,”  &c. ;  in  text,  “unto  generations  of 
generations,”  corresponding  to  Hebrew  ledor ,  wa  dor  (-  to  gene¬ 
ration  and  generation),  v.  51.  “Arm,”  cf.  Ps.  lxxxviii.  (89)  14, 
“  Thine  is  an  arm  with  might.”  “  He  has  scattered,”  &c.,  cf. 
Job  v.  11  — 13.  A  German  rationalist  has  recorded  his  conviction 
that  this  Hymn  gives  proof  of  a  mind  deeply  versed  in  the  Divine 
Scriptures,  v.  52.  Literally  in  text,  “  Ple-puts-down  potentates 
from  thrones;”  “potentates”  ( Swao-ras ,  dynastas  =  “  dynasts,” 
“princes,”  “rulers”);  especially  “the  prince  of  this  world,” 
“the  world-rulers  of  this  darkness”  (Ephes.  vi.  12).  v.  53. 
“Hungry,”  cf.  Isai.  lxv.  13;  Ps.  xxxiii.  (34)  11;  St.  Matt.  v.  6. 
v.  54.  Literally  in  text,  “He  has  taken  by  the  hand,”  “laid 
hold  of,”  hence  “helped.”  -“Being  mindful  of;”  text,  “to 
remember  His  mercy.”  “Israel,”  “the  Israel  of  God.”  “His 
seed,”  the  heirs  of  his  faith,  not  his  merely  carnal  progeny  (cf. 
Rom.  iv.  12).  v.  55.  Cf.  Ps.  xcvii.  (98)  3,  “He  remembered 
His  mercy  .  .  .,  to  the  house  of  Israel;”  Mich.  vii.  20; 
Gal.  iii.  16.  It  seems  from  a  comparison  of  these  texts  that, 
“  As  He  spoke  to  our  fathers  ”  should  be  taken  as  a  parenthesis. 
“  He  spoke,”  promised,  promises  now  in  course  of  fulfilment,  as 
earnest  of  “the  precious  and  exceeding  great  promises”  mentioned 
by  St.  Peter  (2  St.  Peter  i.  4).  This  inspired  utterance  of  the  All¬ 
holy  is  daily  sung  (recited)  in  the  Vesper  Service  of  the  Western 
Churches.  The  earliest  written  trace  of  its  adoption  is  found  in 
the  Rule  of  St.  Caesarius  of  Arles,  where  it  appears  as  a  Canticle 
of  Lauds,  as  it  is  even  now  in  the  Greek  Churches.  We  cannot 
but  be  impressed  by  the  majestic  and  sublime  simplicity  of  this 
outpouring  of  the  Most  Pure  Heart  of  the  Ever-Blessed.  But 
no  less  admirable  is  her  silence  amid  the  great  mysteries,  wherein 
she  bore  so  conspicuous  a  part,  a  silence  we  must  needs  imitate, 
of  our  inability  to  say  aught  that  is  worthy  of  her,  who  is  “  more 
honourable  than  the  Cherubim,  beyond  compare  more  glorious 
than  the  Seraphim  ”  (Anthem  of  the  Greek  Church). 


656 


THE  SONG  OF  ZACHARY. 


THE  SONG  OF  ZACHARY.  (St.  Luke  i.  68—79.) 


68.  Blessed  [be]  the  Lord, 
the  God  of  Israel :  For  He- 
has-visited  and  made  a  ran¬ 
som  for  His  people, 

69.  And  has-raised-up  a 
horn  of  salvation  for  us  In 
the  house  of  David  His 
servant, 

70.  (As  He-spoke  by  the 
mouth  of  His  holy  prophets 
who  have-been  of  old), 

71.  Salvation  from  our 
enemies,  and  from  the  hand 
of  all  that  hate  us  : 

72.  To  perform  mercy  to 
our  fathers,  And  to  remember 
His  holy  covenant ; 

73.  The  oath  which  He- 
swore  to  Abraham  our  father, 
That  He  would-grant  to  us, 

74.  That  being-delivered 
out  of  the  hand  of  our 
enemies,  we  -  should  -  serve 
Him  without  fear, 

75.  In  holiness  and  justice 
before  Him  all  our  days. 

76.  And  thou,  child,  shalt- 
be-called  the  prophet  of  the 
Most-High  •  For  thou-shalt- 


68.  Blessed  be  the  Lord 
God  of  Israel :  Who  has- 
visited  His  people,  and 
wrought  (lit.,  made)  for  it 
deliverance, 

69.  And  has-raised-up  a 
horn  of  deliverance  for  us 
in  the  house  of  David  His 
servant. 

70.  (As  He-spoke  by  the 
mouth  of  His  holy  prophets, 
who  [were]  of  old), 

7 1.  That  He  -  was- to  - 
deliver  us  from  our  enemies, 
and  from  the  hand  of  all  that 
hate  us. 

72.  And  He-practised  His 
graciousness  towards  (lit.} 
with)  our  fathers,  And  was- 
mindful  of  His  holy  cove¬ 
nants, 

73.  And  of  the  oath  which 
He-swore  to  Abraham  our 
father,  That  He-would-grant 
us, 

74.  That  we-should-be- 
delivered  from  the  hand  of 
our  enemies,  and  should 
without  fear  serve  before 
Him, 

75.  All  our  days  in  up¬ 
rightness  and  in  justice. 

76.  And  thou,  child,  shalt- 
be-called  the  prophet  of  the 
Most-High,  For  thou-shalt- 


THE  SONG  OF  ZACHARY. 


657 


go-before  the  face  of  the 
Lord  to  prepare  His  ways  ; 

77.  To  give  knowledge  of 
salvation  to  His  people  For 
the  remission  of  their  sins, 

78.  Through  the  bowels 
of  the  mercy  of  our  God, 
Wherein  the  Sun-rise  from 
on  high  has-visited  us, 

79.  To  shine  on  them  that 
sit  in  darkness  and  in  the 
shadow  of  death,  To  guide 
our  feet  into  the  way  of 
peace. 


go-before  the  face  of  the 
Lord  to  prepare  His  ways  ; 

77.  That  He- may-give 
knowledge  of  life  to  His 
people  For  the  remission  of 
their  sins, 

78.  Through  the  bowels 
of  the  graciousness  of  our 
God,  Whereby  the  Sun-rise 
from  on  high  has-visited  us, 

79.  To  give-light  to  them 
that  sit  in  darkness  and  in 
the  shadow  of  death,  That 
He-may-guide  our  feet  into 
the  way  of  peace. 


v.  68.  Having  written  on  a  tablet  in  faith  and  obedience, 
“John  is  his  name,”  his  tongue  was  loosed,  and  he  began  to 
speak  and  to  praise  God.  “Blessed,”  cf.  Ps.  xl.  (41)  14.  v.  69. 
“  Horn  of  salvation,”  a  mighty  salvation  (/.<?.,  Saviour)  of  the 
race  of  David;  cf.  “the  horn  of  my  salvation,”  Ps.  xvii.  (18)  3. 
“David  His  servant,”  cf.  Ps.  cxxxi.  (132)  10.  v.  70  had  better 
be  taken  as  parenthetical.  “  Prophets,”  whose  utterances 
harmonize  with  those  of  David,  and  who  foretell  the  never- 
ending  duration  of  his  kingdom,  “who  have  been  of  old,”  i.e., 
the  ancient,  the  former  prophets,  v.  71.  “Salvation,”  &c.,  had 
better  be  taken  in  apposition  to  “horn  of  salvation.”  vv.  72,  73. 
“  To  do  mercy  to  our  fathers  ;  ”  “  Remember,”  “  Mercy,”  “  Oath,” 
are  taken  by  some  to  be  a  latent  allusion  to  the  name  of  the 
inspired  prophet,  “Zachariah”  (  =  Zekhar’  Yah  =  “  [whom]  Yah 
(God)  remembers”);  “Mercy,”  Syriac  “grace,”  “graciousness,” 
“John”  (Yeho-chanan,  [whom]  YeHoVaH  graciously  bestowed). 
“  Oath  ”  recalls  the  name  of  the  holy  Forerunner’s  mother, 
“  Elizabeth  ”  (  =  ’Elisheba  =  ’Eli-shebha" — “  to  whom  God  is  the 
oath,”  “who  swears*  by  (  =  worships)  God.”  “Covenant,”  or 
“testament;”  the  Greek  SLaOi'jKrj,  diatheekee ,  means  either,  but 
“testament”  is  the  usual  Vulgate  rendering,  as  the  “testament” 
avails  only  through  the  death  of  the  testator  (cf.  Heb.  ix. 
j6 — 20).  v.  73.  “  Oath,”  probably  to  be  taken  (as  by  Beelen) 


658 


THE  SONG  OF  ZACHARY. 


in  apposition  to  “holy  covenant,”  opxov ,  orkon ,  for  opxov,  orkou , 
attracted  into  the  case  of  the  following  “ which  He  swore;” 
cf.  Gen.  xii.  3;  xvii.  4;  xxii.  16,  17;  Heb.  vi.  13,  14,  17. 

v.  75.  “Holiness,”  in  our  relations  to  God;  “Justice,”  towards 

men;  cf.  Ephes.  iv.  24;  t  Thess.  ii.  10.  “Before  Him,”  hence, 
not  a  mere  legal  fiction ;  a  real,  not  merely  imputed,  but  imparted 
justice,  v.  76.  “Yea,  and  thou,  child  [in  text,  77-aiSiov  (- paidion 
=  “ little  child,”  “little  boy”)],  shalt-be-called,”  a  frequent 
Hebraism,  equivalent  to  “  shalt-be,”  as  men  are  wont  to  call  us, 
and  we  acquire  names  (cognomens)  from  what  we  are,  or,  at 
least,  seem  to  be,  cf.  Isai.  i.  26;  iv.  3,  and  elsewhere.  “Prophet” 
— “Yea,  I  tell  you,  and  much  more  than  a  prophet,”  says  our 
Lord  (St.  Matt.  xi.  9).  “  Go  before  ...  to  make  ready,”  cf. 

Isai.  xl.  3,  4;  Mai.  iii.  1;  iv.  5,  6,  with  St.  Matt.  xi.  10 — 14; 
St.  Luke  i.  17.  v.  77.  “Knowledge  of  salvation,”  i.e.,  of  the 
Saviour.  The  Forerunner  thus  “prepares  His  ways,”  by  bringing 
men  to  a  knowledge  of  the  “Anointed  Saviour,”  cf.  St.  John  i.  29  ; 
Isai.  liii.  11.  “For  the  rrmLsion;”  in  text,  iv  u</  Vet,  en  aphesei 
(  =  in  remission),  rightly  rendered  by  Vulgate  as  equivalent  to 
el?  u(f)€(rLv  (eis  aphesin  =  unto  the,  for  the  remission);  cf.  St.  Mark 
i.  4;  Acts  v.  31.  v.  78.  Z/V.,  “  Because  of  the  bowels  of  mercy,” 
equivalent  to  the  “tender  mercy,”  “tender  pity,”  a  figure  common 
to  Hebrew  (Prov.  xii.  10)  and  classical  writers.  “  Sunrise  ”  = 
rising  sun  =  “ day-spring”  =  dawn  ;  in  text,  dvaroXrj  (  =  anatolee  = 

“  sunrise  ”),  whereby  LXX.  render  tsemach  (  =  bud,  sprout,  shoot, 
branch),  from  the  verb  tsdmach  ( =  he  sprouted,  he  produced), 
which,  in  the  kindred  Syriac  and  Arabic  means  “to  shine,”  thus 
justifying  the  LXX.  and  Vulgate  rendering  ( oriens )  in  Zach.  iii.  8 ; 

vi.  12.  Mdtsd  (the  going-out,  sunrise,  dawn,  east)  is  by  LXX.  and 
Vulgate  rendered  “east”  (Ps.  lxxiv.  (75)  7).  Cf.  also  Mai.  iv.  2, 
“The  sun  of  justice.”  “From  on  high;”  in  Zach.  vi.  12. 
Zorobabel,  the  ancestor  of  our  Lord,  according  to  the  flesh,  is 
directly  meant.  He  is  a  type  of  the  Christ,  in  that  he  was 
chosen  to  rebuild  the  Temple;  but  he  was  from  below,  from 
the  earth,  as  his  name  (“born  at  [sown  at]  Babylon”)  indicates, 
while  the  Christ  is  “from  on  high”  (cf.  St.John  i.  18;  iii.  31). 
These  few  verses  teem  with  prophetic  testimonies,  v.  79.  Isai. 
ix.  1,  2;  the  fulfilment  whereof  is  noted  by  St.  Matt.  iv.  15,  16. 

“  To  guide”  shows  the  purpose  of  the  “  to  shine.” 


THE  SONG  OF  SIMEON. 


659 


THE  SONG  OF  SIMEON.  (St.  Luke  ii.  29— 32.) 

[The  Canticle  for  Compline,] 


Vulgate. 

29.  (Lit.)  Now  art-Thou- 
setting-free  Thy  bondsman, 
O  Master,  according  to  Thy 
word  (i.e.,  promise),  in  peace  ; 

30.  For  mine  eyes  have- 
seen  Thy  salvation, 

31.  Which  Thou- hast  - 
prepared  before  the  face  of 
all  the  peoples  ; 

32.  A  light  for  revelation 
to  the  Gentiles,  And  the 
glory  of  Thy  people  Israel. 


P'shitta. 

29.  Therefore  let  Thy 
servant,  my  Lord,  depart, 
According  to  Thy  word,  in 
peace  ; 

30.  For,  lo,  mine  eyes 
Thy  gracious-One, 

31.  Whom  Thou  -  hast - 
prepared  before  the  face  of 
all  nations  ; 

32.  A  light  for  revelation 
of  the  peoples,  And  the 
glory  for  Thy  people  Israel. 


v.  29.  The  promise  mentioned  in  v.  26.  “Lord;”  in  text, 
Seo-TroTa,  despota  ( =  “  master  ”),  seldom  used  of  God,  cf.  Acts 
iv.  24;  Apoc.  vi.  10.  “In  peace,”  Hebrew  farewell  to  a  dying 
person  (cf.  Beshalom ,  Gen.  xv.  15).  On  other  occasions,  “Go  to 
peace  (, leshaldm ,  to,  for  peace),  cf.  St.  Luke  vii.  50,  ds  d prjvrjv, 
els  eire'eneen  (-to,  into  peace),  v.  30.  “Salvation;”  LXX.,  in 
Isai.  xxxviii.  it,  render  Yah  Yah  of  the  text  by  to  a-wTy'jpLov 
tov  ©eov,  to  soteerion  ton  Theou  ( =  the  salvation  of  God). 
“  Salvation,”  the  Anointed  Saviour,  vv.  31,  32.  The  call  of  the 
Gentiles  was  clearly  predicted  in  the  ancient  prophecies  (cf.  Ps. 
xcvii.  (98)  3;  Isai.  xliii.  6;  xlix.  6;  lii.  10).  It  is  worthy  of 
notice  that  Simeon  grasps  a  truth  the  Apostles  themselves  found 
it  hard  to  admit,  viz.,  the  full  admission  of  the  Gentiles,  v.  32. 
“  A  light  for  revelation  of  (to)  the  Gentiles,”  lit.,  “  the  unveiling 
of  the  Gentiles.”  “Thy  people  Israel;”  Yen.  Bede  aptly  observes, 
“  Well  is  the  enlightening  of  the  Gentiles  put  before  ‘  the  glory  of 
Israel,’  as  when  the  fulness  of  the  Gentiles  shall  have  come  in, 
then  shall  Israel  be  saved”  (Rom.  xi.  ?6). 


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DOES  WOT  CIRCULATE 


